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THOUGHTS ON LIFE-SCIENCE. 



Cambridge : 

PRINTED BY C. J. CLAY, M.A. 
AT THE UNIVERSITY PRESS. 



THOUGHTS 



ON 



LIFE-SCIENCE. 



BY 



BENJAMIN PALACE. M 




Hontion antr <&amtm&ge : 
MACMILLAN AND CO. 

1869. 



[All Rights reserved.] 






t 



TO 

LIONEL S. BEALE, F.R.S. 

WITH A THOROUGH AND HEARTY ADMIRATION 
FOR TRUE SCIENCE, 

THIS BOOK 



IS DEDICATED BY 



THE AUTHOR. 



PREFACE. 



LEARNING and Science are claiming the right 
of building up and pulling down everything ; 
especially the latter. 

If these claims are well founded mankind 
at large are hopeless slaves, totally incapable 
of getting any sound hold on truth, whether 
of religion or anything else worth having. 

I venture to think this not likely. It cer- 
tainly is not an agreeable theory, at least for 
the slaves. There must be some broad, solid, 
unmistakeable ground for the unlearned to stand 
on ; some food more plentiful and more whole- 
some than those crumbs from the rich man's 
table. 



PREFACE. 



I put forward a few suggestions for others 
stronger and abler than myself to work out. 
They are thoughts which have been gathered 
during many years of a busy life, which I 
frankly admit has prevented me from trying to 
reach the scientific grapes, though it has brought 
recompences of its own which working men 
will understand. 

If the grapes are sour, even foxes, as time 
goes on, develop ; and in this enlightened nine- 
teenth century are becoming bold or cunning 
enough to assert that their own pleasant wood- 
land homes, and their own unrefined habits and 
diet are better. Do all starve who cannot get 
grapes ? Are grapes the bread of life ? We 
should like to know who passed the law that 
there is to be no more bread. 



CONTENTS. 



CHAPTER I. 



PAGE 



The facts of the world show a new epoch. Railways 
contract space, pour together men and ideas. A 
new epoch requires new adjustments . . . i 



CHAPTER II. 

The facts of the world show that man's instruments 
for imparting knowledge are very imperfect. 
Words useful for teaching, able to attack, not 
able to put out complete ideas in a complete 
form, or force truth on an unwilling mind 



CHAPTER III. 

The facts of the world show that man's powers are 
very imperfect ; that he is put in a world where 
he can see much that he is totally unable to 
deal with . 25 



CONTENTS. 



CHAPTER IV. 

PAGE 

The facts of the world show intelligence and life to 
be distinct from matter, and immeasurably higher 
than matter. Words are a good example of this ; 
they declare immaterial life . . . „ 34 

CHAPTER V. 

The facts of the world show that man is very igno- 
rant of the nature of life, and, if unassisted, must 
remain so. Reason shows us that matter and 
the knowledge of matter is not worthy the name 
of " Truth " to an intelligent being ; and that 
there must be a Supreme Intelligence, a Creator, 
a God 48 

CHAPTER VI. 

The facts of the world show us the existence of 
worlds. Reason shows us that a God Creator 
cannot withdraw His upholding power for a 
moment, and that a natural Law is only another 
name for the active energy of God. Some dis- 
cussion on universal Laws ; on Miracles. On 
Life 60 

CHAPTER VII. 

The facts of the world show us man's inability to 
master the world intellectually. The province of 
Reason, of the Feelings. The Feelings are the 
supreme power on earth. Knowledge-power a 
poor kind of idolatry. The right place of 
Science 81 



CONTENTS. xi 



CHAPTER VIII. 

PAGE 

The facts of the world show us that there is no 
natural development to good in man ; that man 
is a fallen being, who has to undevelop evil, 
before he can develop good ; that Revelation gives 
a true explanation, and that power-worship is a 
mean idolatry 105 



CHAPTER IX 

The facts of the world show us that all History de- 
clares the truth of the Scriptures, Reason confirms 
this 129 



CHAPTER X. 

The facts of the world show us an unbroken stream 
of life in men who live by the Scriptures. The 
purpose of Scripture. The Scriptures, books 
written to test love of Truth. Why difficult. 
Much of the criticism of Scripture childish. Love 
of truth unselfish, as plain as light to the eye . . i 



CHAPTER XL 

The facts of the world show that the intellect must be 
a subordinate agent in religion. The nature and 
work of the Church. St Paul at Ephesus. Terms 
of Communion 156 



xu CONTENTS. 



CHAPTER XII. 

PAGE 

The facts of the world show that idolatry has always 
existed, that it is not a low form of intellect. 
Idolatry in its nature twofold, a rebellion, and 
a corruption. Modern idolatry . . . .171 



CHAPTER XIII. 

The philosophy of Procrustes. The Christian society. 
Its main law in working. Processes not to be 
shown. Old and Modern delusions. Facts of 
Life-science. Corruptio optimi pessima, hate 
ruling at the altar of Love the worst evil . .183 



THOUGHTS ON LIFE-SCIENCE. 



The age of traditional beliefs is past. The old 
equilibrium has been suddenly destroyed, and 
from henceforth tradition, as such, will not suc- 
cessfully claim allegiance without being challenged. 
Railways and Telegraphs have to a great extent 
annihilated the barriers to communication, the 
nations and their thoughts have been all at 
once poured together ; the elements of human life 
are in' a state of solution ; what wonder if, till 
they settle a little, much confusion, much guess- 
ing, much childish temerity under great names 
prevail ? There are indeed barriers to the inter- 
change of ideas, which no human invention can 
ever overcome. So long as man has a body 

i 



THOUGHTS 



which ties him down to place, so long the pro- 
gress must be necessarily slow. Nevertheless the 
power of Railways has comparatively put man- 
kind in a new world. 

In early times men only moved about in 
armies, destroying as they went, and therefore 
learning little ; or in slow caravans, and therefore 
learning slowly. Thus whole countries were shut 
off from any appreciable intercourse with other 
countries. By degrees two great powers arose to 
counteract this ; the power of Rome which pro- 
vided roads over all the known world, so far 
bringing people closer, and which compelled them 
to come in numbers to the great world metro- 
polis ; and the power of Jerusalem, which after 
the scattering of the Jews brought every year 
natives of all countries up to that metropolis ; 
the rigid exclusive Jewish bond of early days 
thus in later days turning into a great network 
of intercourse. There was a third influence also 
at work which contributed more than anything 
else perhaps to permeate the nations with chan- 
nels, unlikely as it seemed, nay antagonistic to 
this, at first — slavery. In ancient times, when 



ON LIFE-SCIENCE. 



princes might be slaves, the enormous number 
of men and women of all countries and of all 
ranks originally, who were slaves, supplied through- 
out the world a vast machinery for passing intel- 
ligence on. At the epoch when all these causes 
were most actively at work, Christianity appeared, 
and made its way amidst great conflicts of thought 
and feeling ; and from that period to this, the 
adjustment of the new elements has been going 
on. Heathenism in its old sense has perished. 
All the modern nations of Christendom, with 
whom the power and knowledge of the world 
now rests, began their lives in the shock of the 
fierce pouring together of the old heathenism, of 
Christianity, and of the uncivilised but strong- 
natured northern tribes. With the exception of 
America, the early history of which is quite ex- 
ceptional, no Christian nation has begun its 
national life as Christian, and no Christian nation 
is yet dead. But the world seems to have got 
to the end of the epoch which began with the 
great mixture of elements at the downfall of the 
Roman empire. Hitherto all things have gone 
on as they then began, without any fresh impulse 

I — 2 



4 THOUGHTS 

or change of the main conditions. Now sud- 
denly the whole world is poured together again. 

Politically it is not difficult to see the direc- 
tion in which some of the most important in- 
fluences will work. But the phases through which 
men will have to pass, the strange combinations 
and abortive struggles which this confluence of 
minds may produce, are quite beyond conjecture. 
One thing only is certain; that the knowledge 
and ignorance, the good and evil, the thoughts 
and feelings of mankind are by this wonderful 
increase of intercourse dashed together in a great 
inundation without the least warning or prepa- 
ration ; and a sea with all its waves, and turmoil, 
and fulness, and movement, has taken the place 
of quiet pools of out-of-the-way life, and isolated 
rills of knowledge. 

In this general letting loose there is inevi- 
tably much waste and confusion. It may, and 
most likely will, take many centuries, perhaps 
many tens of centuries, to bring practice and 
belief out of this whirlpool into fair equilibrium 
again, so that each shall more or less find its own 
proper level. In this great work of the present 



ON LIFE-SCIENCE. 5 

day and the displacement of traditional ideas it 
has seemed no useless task to look steadily at 
what has happened, to take stock as it were of 
man's gains, and to endeavour amidst new cir- 
cumstances to arrive at some rational estimate of 
the bearing of things, and in a calm spirit, neither 
fearful, nor too hopeful, to examine the task 
before us, to examine the instruments and the 
means at our disposal, to examine our strength, 
and to examine also whether this novelty of 
mingling and meeting finds man himself so ut- 
terly new to it and without guide as at first sight 
might be thought ; so that the limits of what is 
possible at all events may be clearly marked out 
for ordinary persons, and in this great fair and 
throng of claimants no one may be in danger of 
being bewildered, or when he sees a conjurer mis- 
taking him for a god. 



THOUGHTS 



II. 

Words are the main instruments used by man 
for carrying on his great work of communicating 
thought and knowledge. Everything in very com- 
mon use becomes changed by the contact with all 
sorts of uses, gets blunted as it were, and loses 
somewhat of its finest power. And fresh kinds of 
work often require fresh tools, or, if the old are 
taken, require them to be tested and treated 
differently. Words have not been free from this 
necessity. Their power is very striking ; man can 
do nothing without them. Their variety at first 
sight appears infinite ; but nevertheless what every 
one makes use of will partake largely of the 
imperfections of such universal use. Not least 
they will suffer from the intense familiarity which 
seems to make them known when nothing perhaps 
but the merest outside is known ; as men speak 
of knowing one another when they only mean that 



ON LIFE-SCIENCE. 



they are familiar with the appearance of each 
other, or some such trifling outward acquaintance. 
The new conditions of modern life are startling ; 
the manner in which swift communication has set 
all thoughts, feelings, prejudices, beliefs, floating, as 
it were, imperatively demands some sort of care- 
ful inspection of the old instruments, most of all 
of words. They have done glorious work in many 
ways ; but a greater strain than ever is being laid 
on them, can they bear it ? It seems hard to 
believe that these immortal, winged messengers, 
as they have been called, with all their marvellous 
energy, and seeming variety, are most halting, 
imperfect pretences as soon as they pass beyond 
a very definite limit. Yet this is only too true, 
and is capable of very distinct proof. We are met 
at the very threshold of this investigation by the 
fact, that words come out one by one, and many 
are wanted to produce a whole : they are separate 
pieces, and must be put as it were stone by stone 
into their places to make the building. This at 
once gives a clue to judge what kind of work they 
can do. Words can do all part-work ; all work 
capable of being done bit by bit. This kind of 



8 THOUGHTS 

work divides into two main branches, teaching and 
attack. Under the head of teaching, every kind 
of thought-conveying between willing minds is 
intended to be understood ; and under the head 
of attack every kind of thought-conveying that 
has as its object to conquer or punish. 

Words can teach, for they put ideas one by 
one piecemeal, and this is wanted in teaching. 
The mind requires time to take in one part before 
the next comes, and then time again, and so puts 
together by degrees a perfect whole, and can go 
back and recover any portion that has been 
dropped on the way. How vivid are the images 
that can pass between mind and mind in teaching; 
how bit by bit thought is put out, illustrated, and 
cleared ; how varied the pictures can be, how 
subtle the feelings, that the magic touch pro- 
duces or evokes, as a skilful speaker or writer' 
little by little unfolds himself in prose or poetry, 
and reaches the mind of another. And the mind 
receives it, losing some and keeping some, and 
makes it its own property, puts it out again new- 
shaped, or as it was before, and adds fresh meshes 
to the great thought -net which spreads over the 



ON LIFE-SCIENCE. 9 

world in words. What a wonderful curiosity shop 
the mind of a great man would appear if we 
could but see it. We should see it full of pre- 
cious bits gathered from all generations and all 
races ; here a fragment from a heathen of old 
like a bit of polished marble, there the last new 
floating leaf of modern talk, crumbs of children's 
prattle, axioms of sages, morsels from friends and 
enemies, all lodged there by words. Then side 
by side with these strangers, would be housed all 
he has observed himself on flood and field, in 
cities and solitudes, gatherings from forest, hill, 
or river, flowers, and birds ; a strange medley, 
ready to put on word-shape at any time. And 
yet this is a most dead comparison ; for all these 
images and thoughts, wherever they come from, 
have a kind of life, and are taking new bodies 
perpetually, and streaming forth in countless 
swarms of winged words, as the great poet so well 
called them, into new air with new vitality, so 
that man, like a fountain, is tied indeed to one 
spot if the eye judges, but is for ever flowing forth, 
passing into other states of being, here, there, 
everywhere, with a boundless capacity of change, 



IO THOUGHTS 

renewing and renewed, over wide domains of 
earth and air with which he seems to have, nothing 
to do. Man lives in his words, and his words 
have untold power in teaching. 

But the power of words in attack is not less. 
Then how trenchant, how battering, how compact 
they fall, smiting like sharp swords, or heavy as 
clenched fists; enemy meets enemy with matchless 
weapons. And the skilled combatant, who glories 
in this skill, moves amongst his peaceful neigh- 
bours like a duellist of old, admired and envied 
for his deadly power. See the lithe favourite of 
the literary world skimming like Camilla 1 over the 
cornfields of thought, and the harvests of other men's 
work, with a foot so light that it barely touches, 
never rests upon them ; skimming over the waves 
of bitter surging turmoil, and troublous hearts, 
and passionate resolves, gracefully self-poised ; not 
deep enough in to believe, not deep enough in to 
disbelieve, absorbed in graceful display, or with 

1 Ilia vel intactse segetis per summa volaret 
Gramina, nee cursu teneras lsesisset aristas : 
Vel mare per medium fluctu suspensa tumenti 
Ferret iter, celeres nee tingeret sequore plantas. 

Virg. jEneid. 



ON LIFE-SCIENCE. 1 1 

a myrtle spear dealing out graceful death, and 
winning place and power in Church and State 
by doing so. And all this is a triumph of 
words. Others again, like gladiators, step into 
the great amphitheatre of letters to immolate all 
they meet for the amusement of the idle-hearted. 
Earnest faith of any kind will always find the 
pleasure-seekers ready and the amphitheatre of 
the world crowded to see unwelcome zeal set for 
torture in the midst. 

This then is clear, words can teach, and words 
can attack. Wherever good thought-work can 
be done piecemeal, they are effectual ; but where- 
ever a complete view requires to be presented at 
once, they are not effectual. Let it be assumed 
that a perfect master of words is using them in 
the most perfect way, what are the facts ? He 
has to put out his words one by one, in order 
to make his sentences, before any view is given ; 
and numbers of the single words also are very 
complex in meaning, or have entirely different 
senses to different minds. Take as an example 
the common word "man." Any argument on 
man's corporeal nature must for the time leave 



12 THOUGHTS 

out to a great degree his intellectual and spiritual 
life. But the speaker does not necessarily mean 
to imply by so doing that a man is nothing more 
than flesh and blood. The word can mean every- 
thing, known or unknown, which is comprised in 
the nature of the being it stands for ; but it is 
utterly impossible to know at any time what it 
does stand for with any great accuracy. Who, 
when he writes the word "man," implies to another 
mind every time that exact relative proportion of 
spirit, soul, and body, and each of these with all 
its complex subdivisions that he means himself, 
if indeed he does mean anything exact ; or the 
dim shifting outline of misty haze which perhaps 
represents the word in his mind, if he did but 
know it ? There is scarcely an after-dinner dis- 
cussion which does not in the first four sentences 
introduce terms and expressions which very often 
it would take a life-time to clear between the 
speakers, even if some of them by any culture 
could ever be got to understand them clearly. 
But all the while they think they are using the 
same words. And this is the case with all im- 
portant terms ; seeming-single as they are, they 



ON LIFE-SCIENCE. 



are many-sided and many-sensed, changing and 
shifting with the speaker. In fact they are just 
like the fairy tent in a nutshell of the old story. 
One moment a nutshell is seen, the next a tent 
which holds five thousand men, then a nutshell 
again. Or, worse still, each spectator sees tent 
or nutshell, part or all, shifting as the sentences 
move on, and the words expand or contract in- 
visibly at the pleasure of speakers and hearers, 
or very often independently of the conscious know- 
ledge of either ; each thinks they are seeing and 
hearing the same thing, though one uses only a 
nutshell, the little commonplace outside of the 
word, and the other the great army-tent full of 
living power, all or part of the wonderful inner 
life which the nutshell outside holds. This then 
is a great limitation in language ; the same words 
have different meanings to different people. In 
fact, more often than not the words are being 
used in various senses, and frequently convey 
no exact meaning to either party. Moreover, if 
words were clear they can only put out complex 
ideas bit by bit. But the mind does not act in 
this way. Very often the architect mind has the 



14 THOUGHTS 

idea which it intends to display before the minds 
of others all before it at once, or nearly so, and 
does not work by fragments slowly joined. But 
this is a very serious defect. It amounts to this, 
that it is absolutely impossible to force conviction 
on a hostile mind. There will always be even 
in the worst cause tenable parts to take refuge in, 
and very often every part taken separately will 
be tenable. There is nothing an enemy cannot 
mistake but the multiplication table and its family. 
If it is admitted that conviction would follow 
proof, still nothing but the whole put in one great 
picture-stamp would be proof ; and as that is 
impossible, the enemy cannot be forced out of his 
erroneous beliefs. As well hunt a rabbit in a 
wood with a stick, as try to kill a lie in a hostile 
mind by force of words. 

But even this ineffectual, gasping incomplete- 
ness of words would matter little if a lie was a 
lie, and truth, truth ; each separable into its ele- 
ments : but there is no chemical power claimed as 
yet which will precipitate a lie when held in 
solution : and every lie worth anything, or that 
has any chance of a prolonged existence, has a 



ON LIFE-SCIENCE. 1 5 

large proportion of truth mixed up with it. So 
as words are many, and each word may have 
different senses, and each sentence may have many 
parts, and by no possibility can a whole be put at 
once in one great picture, however unintentionally 
a complete wilderness may be produced as far as 
any compulsory effect on the mind's eye goes. 
And in this wilderness a lie may be ensconced. 
How catch it, when like a nimble devil it runs 
backwards and forwards, hiding in the truths 
amongst which it has got ; pushing forwards now 
one and now another to cover itself, and inces- 
santly shifting ground from hiding-place to hiding- 
place, in tricksy defiance ? And it does not matter 
whether the lie is in the narrative itself, or in the 
mind of the reader who wishes to believe only 
part of what he reads. But even this is not the 
worst case : this implies an absolute falsehood 
somewhere. But in the worst lies there is not. 
A thoroughly skilful lie is only truth out of 
proportion, dislocated. Every part of the false 
whole which is finally produced, will be as a part 
true ; but put side by side with another part to 
which it is not fitted, the relative value of the two 



THOUGHTS 



being false. Now every virtue and excellency is 
only a virtue and excellent by being justly pro- 
portioned and balanced 1 . Justice without mercy 
is cruelty, mercy without justice is weakness; and 
so on. Moreover in all practical life a balance 
has to be struck amongst many circumstances, 
and what is best under those circumstances to be 
taken ; another case of relative proportion. Due 
relative proportion, in fact, is the definition of 
practical truth. The same wine is a sovereign 
remedy or a deadly poison, according to the pro- 
portion observed in the use. 

Hence the statement made above becomes 
eminently true, that in a good falsehood every 
part, taken by itself, will be true ; but that the 
combination of true parts in wrong proportion 
composes a masterly lie. 

Many novels owe their interest to this kind of 
lie, and are an unsuspected poison in consequence. 
The characters are angelic, pure, or interesting, 
under circumstances that must of necessity pro- 
duce the direct contrary; and the readers too 
often transfer this falsehood to their ideas of real 

1 The Bishop of Peterborough. Sermon. 



ON LIFE-SCIENCE. IJ 

life and their own actions, and suffer for doing so. 
This kind of lie is very fatal. For if word-work 
is piecemeal and part-work, no lie in which all 
the parts, taken separately, are true, can be shewn 
to be false to an unwilling, hostile, or self-worship- 
ping mind. So the vast area between teaching 
and fighting, which is occupied by controversy, 
seems to be full of active healthy effort ; though 
controversy, as far as it is a battle, is nothing but 
a sham, if the object is Truth. There is no power 
whatever in words to knock out truth. Truth 
cannot be fought out. As far as truth results 
from a fight, so far it results from the non-fighting 
feelings, from the willingness, the candour, the 
suppressed love, that existed in the combatants, 
and were not stopped or marred by the fight- 
ing. Every blow is a blow against truth, from 
whichever side it comes ; that is to say, if the 
intention is to convince an antagonist. Certain 
conditions are required to produce conviction. 
Every one is lord of his own mind, and no 
earthly power, as a force, can get to the mind of 
another. The mind is impregnable to force. 
And words, the great instrument of man, are in- 

2 



THOUGHTS 



capable of any complete force-work. What man 
of experience has not found out that as soon as 
people begin to give nonsensical reasons, so far 
from the case being won on account of the ease 
with which the reasons can be overthrown, it is 
hopeless on that very account. When the wolf 
standing up stream tells the lamb down stream 
that he muddies the water, it is a bad case for 
the lamb, though it is easy to refute the assertion. 
Proof, however plain, cannot take an unwilling, 
irresponsible mind by storm, and words can never 
be certain of making proof plain. Add to this 
exasperated self-love, and it is not difficult to see 
how certain it is that conviction cannot follow on 
a word-war; since, first of all, you are not sure of 
knocking your adversary down ; secondly, he 
cannot be knocked down unless he likes it ; and, 
lastly, when he is knocked down, he must be 
grateful for being knocked down. 

It follows from all this that words can teach 
and words can attack : but that both the nature 
of words themselves, and the nature of the sub- 
jects to be dealt with, and the nature of the 
persons engaged, all combine to make it im- 



ON LIFE-SCIENCE. 19 

possible to force intellectual proof on the mind. 
The practical consequences of this, if admitted, 
will be very important, and extend over an area 
hitherto supposed to belong to words indisputably, 
the area occupied by all books written to con- 
vince mankind by their force of argument and 
attacking power. The fatal incapacity of words 
to give a full picture-stamp at once, and the 
parallel readiness of the human mind to seize 
any loophole rather than be driven into conviction, 
both contribute to render words absolutely use- 
less, nay, pernicious, as soon as the attempt to 
coerce thought begins. It is only a duel in which 
skill of fence is everything both to combatants 
and spectators, and victory, not truth, the prize 
of the contest. Like war it may sometimes be 
impossible to avoid, but it is a great evil and 
waste. Logic can only teach how to use the 
instrument in the best way, it cannot convert the 
instrument into what it is not. The body is not 
a greater bar to free flight, than the piecemeal 
and uncertain character of words is to free com- 
munication of thought. Hence all the boasts of 
demonstrative truth are false, if by demonstrative 

2—2 



THOUGHTS 



truth is meant, truth which must intellectually 
compel belief. Apart from mathematics, that 
subject is a very narrow, or a very superficial one, 
which admits of being dealt with in this precise 
rigid way. No subject connected with man and 
his destiny admits of such precision. The attempt 
at precision and argument of severe and flawless 
hardness, convicts the user either of shallow and 
narrow views of his work, or ignorance of his 
instruments for work, or disregard of the laws of 
mind with which he has to deal. All controversial 
writing, so far as it is antagonistic, if it is put 
out on the pretext of intending to overcome the 
opponent, is a mistake or a crime. 

Controversy can wound enemies, can encourage 
friends, can win partizans, but it cannot build up 
truth or really advance true life. Words cannot 
do the force-work in this sense, and, if they could, 
minds will not be knocked even into paradise. 
How much would never be written, if this was 
felt to be certain ; if there was no trust in 
fighting words. How utterly different would be 
the frame of mind in which subjects would be 
approached if there was a certainty that building 



ON LIFE-SCIENCE. 21 

up gently, instead of knocking down strongly, was 
the only intelligent way of proceeding. No one 
can study thought, and the subjects of thought, 
and words, without being certain of the fatal in- 
capacity of words as means of transmitting thought 
fully. The want of a thought-stamp which at 
a stroke should impress a perfect image becomes 
painfully evident. Some guess may be formed of 
what may be possible in another state of ex- 
istence from the pictorial volume of meaning a 
good metaphor will sometimes convey. Take for 
instance Anderssen's wonderful creation of the 
devil's distorting mirror. Who has not felt a 
thousand times the hopelessness of arguing or 
dealing with people, who from some moral defect 
have made up their minds wrongly ? Who has 
not seen over and over again men and women 
with almost every good quality and brilliant en- 
dowment, and some little flaw of character mar- 
ring all ? And who has not tried in vain to express 
this curious hopelessness and character-hitch in 
any number of words ? But Anderssen's devil's 
glass, which distorted all things, shattered and 
shivered, floating in impalpable atoms through the 



2 2 THOUGHTS 



world, each atom with its perfect distorting power, 
and each atom able to stick in a human heart 
and pass its distorted images into it, does the 
thing at once. All the great and varied picture 
of the character-flaw, the uselessness of argument, 
the hopeless though trifling check to truth, is at 
once stamped in one picture-word, as soon as 
two persons knowing that story and feeling it 
can say of a third he has the bit of glass in his 
heart. It tells everything. We can imagine a 
language used by highly intelligent beings in 
which every complex idea should be represented 
by a picture-word, and given at once by one ac- 
curate thought-stamp. But as a fact all the great 
human ideas are complex, and none of the words 
accurate thought-stamps. So word-discussions be- 
tween hostile minds about truth are useless or 
worse for the simple but sufficient reason that 
words won't do the work. In a more familiar 
way, how many jokes are exceedingly facetious 
at the moment with their proper accompaniments 
all present ; but many a man has wondered and 
been vexed in repeating a joke to feel how flat 
and prosy it fell, simply because the picture was 



ON LIFE-SCIENCE. 23 

wanting and could not be instantaneously pro- 
duced, and the picture gave it its power. This 
want of true direct communication between minds, 
and the very imperfect means at our disposal of 
impressing full and real images even when our 
own perceptions are full and real, ought never 
for a moment to be lost sight of by any intel- 
ligent man. At all events it is impossible to state 
too strongly the utter uselessness of the tools in 
man's hands for much of the work he attempts 
to do with them. Man's body and man's words 
are equally ill adapted for unencumbered flight. 
No mind is so unbiassed as not to be liable to 
evade disagreeable statements, no subject which 
touches on life can be set out with logical and 
exact demonstration. Trim garden walks and 
walls are out of place as soon as a narrow arti- 
ficial range is passed. They do not belong to 
kingdoms and worlds. Words cannot do more 
than roughly hint the truths we feel or know to 
friendly hearts. The limits imposed on man by 
the nature of things cannot be disregarded. It 
is of no use leaping into the air because we wish 
to fly, unless nature has given wings. The first 



THOUGHTS 



step in true knowledge is to know, and, knowing, 
not to conceal either from ourselves or others, 
what words can do, and what they cannot do ; 
to admit humbly their fatal defect as thought- 
stamps. An erroneous view of words is error 
everywhere, for all knowledge passes through 
words. 



ON LIFE-SCIENCE. 25 



III. 



FIGHTING, then, in the service of truth, is an 
impossibility ; because words, though very well 
able to fight, cannot reach by fighting that which 
must be reached before truth is the result. The 
heart-fortress is impregnable to force. It is 
either a mistake or a crime to fight for truth. 
The great limitations of language are of para- 
mount importance, since all our main communi- 
cation passes in language. First of all vast num- 
bers of single words, perhaps we may say all, have 
many meanings. Grass, to a botanist, a painter, 
a farmer, a poet, a moralist, &c. conveys an en- 
tirely different idea. This is often unsuspected. 
Secondly, the necessity of putting out ideas piece- 
meal is a fatal bar, a law of nature, which pre- 
vents words from doing real work unless there is 
already communion of spirit between the speakers. 
So it comes to pass that words, our only means 



THOUGHTS 



of communicating thought, have no power what- 
ever to force truth on an enemy. Thought can- 
not be put out in its broad completeness, so as 
to be seen and felt, accepted or rejected, as a 
whole ; for words cannot do it. This incomplete- 
ness especially applies to all questions of relative 
proportion and comparative value. But every 
question touching life powers and their workings 
is of this character. And yet life powers and their 
workings concern man more closely than any other 
subject. The comparative value of life, whether 
we speak of the principle and origin of life, or of 
its working and practice, comes home to every 
heart. It is obviously not pleasant to be told after 
a career of honour and success that the power 
which has given the greatness is a poor thing, 
and the greatness a delusion. Few men have the 
courage to admit that their lives have been a 
mistake. It takes little to write it, but much to 
believe it ; for there is no second life in which 
the experience of the first can improve on and 
redeem the past. And who can wonder that na- 
ture shrinks from the conviction that the one life 
given has been to a great extent wasted, and fights 



ON LIFE-SCIENCE. 27 

hard against the bitter conclusion that the glory 
and greatness which have been won or worshipped 
are a mistake too ? Yet no less an issue than this 
underlies most serious controversy. The stake is 
great and can only be lost or won once, and very 
often has been lost or won before the immediate 
question discussed has set the combatants by the 
ears. It is difficult in such cases to be calm. 
Very much apparent calmness is only the result 
of practised gladiatorial nerve and experience, not 
of disinterested love of truth and charity. But 
questions of real interest deserve quiet treatment. 
And much more might be done if we knew at 
starting what we can do and cannot do with the 
tools at our disposal. Something in the previous 
chapter has been attempted in this way towards 
clearing the functions of words and shewing that 
they are useless in dealing with hostile minds, 
and therefore ought not to be employed in hosti- 
lities if truth is the object. Something will now 
be attempted towards clearing in the same kind 
of way another portion of the subject, so that 
some simple basis may be arrived at in a prac- 
tical way about the functions of mind and Ian- 



23 THOUGHTS 



guage, which may serve to determine the manner 
of employing both. 

Now it is a very curious fact that meets us 
on the very threshold of such a practical inquiry, 
that the mind of man is able to accept and in a 
certain sense grasp, nay must accept, certain great 
truths, which nevertheless it is utterly unable to 
comprehend or explain ; falling back dull, dead- 
ened and broken-winged, as soon as it attempts 
to measure itself with them. All must admit, all 
must fall back baffled from the great glass preci- 
pices of Infinity, Eternity, Self-existence, Crea- 
tion. But this is a startling, a sobering fact : an 
illimitable ignorance imprisons man by being il- 
limitable. There can be no door to open for him 
where there is no bound, out of which he might 
pass and know. Not only powers fail, but the 
very conception of powers and possibility fails to 
do more than shew absolute immeasurable failure 
to reach a single point of what is so plain as a 
statement to all. Infinity, Eternity, Self-existence, 
Creation. The inquirer begins by finding him- 
self in a vast universe, amongst countless worlds 
which existed before he had intelligence ; which 



ON LIFE-SCIENCE. 29 

will continue to exist after he has gone, as they 
have done before he came ; which while he re- 
mains are in no wise affected by his knowledge, 
great or small, of the manner in which they exist. 
He looks around him awhile, and begins to use 
words, and speaks of Infinity, Eternity, Self-exist- 
ence, Creation, and like expressions, and soon 
forgets, if he recognized it at first, that these 
words are only ways of saying, " I am ignorant 
here, my mind permits me to see a beginning, 
to state a truth, which it cannot from its nature 
in the slightest degree understand." No know- 
ledge is so valuable to a true mind as the know- 
ledge of its ignorance, especially when that igno- 
rance is an ignorance of the very starting points 
and beginnings of the subject to be considered. It 
is often stated that no chain is stronger than its 
weakest link ; a fallacy, for it is a practical fallacy, 
of the most pernicious kind. If all strain can be 
taken off the weak links, a chain may be as strong 
for the purpose it is applied to, as its strongest 
links. Better still, if the challenger can persuade 
his antagonist to grasp the chain some links be- 
yond the unsafe point, and get him then to test it 



30 THOUGHTS 

link by link onwards. And this is done in many in- 
stances, perhaps it is not too much to say, in most 
instances, when questions are contested which in- 
volve, if fairly dealt with, the great problem-words 
of Eternity, Creation, and others, which seem to 
mean something understood, but which really 
are the names of barriers and terms for total 
ignorance. This ignorance must be admitted, 
with all its consequences, by every candid inquirer 
who is going to discuss any portion of life-science. 
For the false portion is very often out of sight. 
And a house on sand may be far stronger than 
a house on rock if the contractor can bind the 
clerk of the works only to examine the masonry 
and pass judgment on the shapely rows of hewn 
stone, fitted, it may be, with consummate skill, 
without a flaw from basement line to roof. Two 
things are evident : that words from their piece- 
meal character are most impotent instruments to 
work with, perpetually liable to hide instead of 
declare truth ; and this most of all where it is of 
the greatest importance they should not mislead, 
in the statements of incomprehensible truths which 
they pronounce so glibly ; and secondly, that 



ON LIFE-SCIENCE. 



every inquiry must begin with an admission of 
boundless ignorance on the part of man of the 
main cardinal facts, for such they may be called, 
from which the inquiry starts. The true heart 
will feel, and humbly admit before beginning, that 
every discovery, either in the world of thought, 
or the world of matter, is a nothing, compared 
with the power he is trying to search out ; and 
that man's body is not more an atom when 
weighed against the material universe than his 
mind is, compared with the intelligence which 
surrounds him everywhere ; in the midst of which 
he moves, totally incapable of altering the smallest 
condition of the life of the smallest creature, 
totally unmissed, when in a few short years he 
drops out of the place he has held in it. Tools 
almost useless for the work, and powers to wield 
them of no higher order, are two facts not to be 
disregarded by any true mind which is going to 
make an attempt to do the work. For these facts 
of creation must be accepted if any real progress 
is to be made, and the observance of them may 
be the cause of very real progress in most humble 
hands. A villager may guide a great king if he 



32 THOUGHTS 



knows the country. The most powerful army may 
be ruined by taking a wrong turn ; so entirely 
dependent is the greatest strength, intellectual or 
physical, on the simple facts of nature. To despise 
this is not wisdom. Even real power of a striking 
kind may be a very subordinate means in life- 
work. Men cannot fly, though birds can : so 
utterly distinct is power or the want of power from 
true pre-eminence. Yet what would not science 
say if she could give us eagle wings ? But if mere 
power, as such, can be so little worth, how utterly 
noxious must be the result of making believe to 
have powers which do not exist. In bodily things 
this is called madness. That man is mad who 
thinks he flies, and passes his life in fancied flying. 
To use the mind in this manner, disregarding what 
the mind can do, and what the instruments of 
mind can do, is not less madness, though it may 
be less evident. The mind finds itself provided, 
if it will examine, with most halting, ineffectual 
powers of expression ; and its instruments, words, 
are for very much work good for nothing. And 
its own inherent powers are equally good for 
nothing when matched against the great infinities, 



ON LIFE-SCIENCE. 33 

which dawn upon it as existing the moment 
thought begins. There must be a great hidden 
truth in these mysterious premises of human 
life. 



34 THOUGHTS 



IV. 

A CHILD travels on a railroad under a serene 
conviction that railroads are one of the condi- 
tions of earthly life, or a little later, under the 
same conviction in a different form, knowing that 
they are the work of men, but still thinking it 
quite natural, and a matter of course, that men 
should be clever enough to make them. All the 
long centuries of thought and experiment which 
have culminated in the steam-engine are to such 
a mind — nothing. But is the case different when 
we come to men, even educated men, men of the 
highest intellectual culture, as soon as their own 
special subjects are left ? What knowledge have 
most people about their own bodies ? If disease 
and accidents were eliminated from the world, 
little or no inquiry would take place on this sub- 
ject. Everything of daily occurrence is treated as 
a matter of course, unless some check or incon- 
venience draws attention to the need of know- 



ON LIFE-SCIENCE. 35 

ledge. So it comes to pass that the last things 
understood are the things everybody thinks he 
understands, or receives as not wanting under- 
standing at all Universal use and universal ac- 
ceptance are too often walls of rock in the way 
of improvement. There is a sort of self-satisfied 
power in the use that is apt to resent as an in- 
sult any suspicion that the thing so freely used, 
the slave of our will, is beyond our jurisdiction 
anywhere, and lord perhaps of an inner circle in 
which it rules undisturbed, while we its seeming 
masters stand outside. Of the thousands who 
keep dogs, who has really taken home thoroughly 
the fact that the hairy form so familiar to the 
eye is nevertheless the habitation of an utterly 
unknown life ? Now there is a curious power that 
is both servant and master of the human world, 
a power neither living nor dead, a power full of 
startling contradictions, a riddle not easy to state, 
but easier to state than explain. We call this 
power " speech," and its instruments words. And 
we think them common enough, as indeed in a cer- 
tain sense they are. They are as we have seen 
tools of mind, and some of their properties and 

3—2 



56 THOUGHTS 

uses have been stated. But what do we really 
know of them ? Science answers promptly that 
they are undulations of air, and talks of laws of 
sound, and states the facts observed, and tickets 
them, and goes off to something else, as if a 
door had been opened, and an explanation given, 
instead of a door shut, and the truth behind it. 
What is air? and sound? Why should the wind 
which dries a puddle, or overthrows a tree, by 
any conceivable movement or pressure be other 
than wind in motion, or pressed ? Ex nihilo nihil 
has long been an axiom of science; air therefore, 
as long as nothing is added to it, remains air. 
How comes it then that the movements of a box 
called a mouth, without adding anything that can 
be seen, touched, weighed, measured, or tested in 
any way, should knock life and spirit-meaning into 
air, and that air thus made the vehicle of what 
can neither be seen, touched, weighed, measured, 
nor tested in any way, should rush into a twisted 
cavern called an ear and there deposit its strange, 
impalpable, burdenless burden of thought in the 
thought-reservoir of another mind ? What is it 
that is in the air when the air is words which was 



ON LIFE-SCIENCE. 37 

not in the air before ? Science answers, nothing. 
Yet there is what we cannot tell though we feel 
it, there is a birth from man's mind, and like his 
mind graspless and viewless, no instrument can in 
any way reach it. Nay, it is not only the speak- 
ing of fresh words that has this strange power of 
mind, the same words with the emphasis altered 
convey entirely different ideas. What is emphasis 
that it should act thus ? Take the sentence : "You 
gave me my opinion." The meaning alters ac- 
cording as the stress is laid on any word more 
than another. But stress does not make air dif- 
ferent from air. What is it that thus defies 
our search ? Is it living, is it dead ? If it is 
living, how comes it that the words themselves 
perish in a moment and are feelingless, common 
air ? If dead, how comes it that they burn with 
thought, touch hearts, teach, rule, pass on from 
life to life always in communion with life, and 
sometimes, once spoken, never again drop out 
of heart-sovereignty ? We may indeed say that 
human life and human feeling animates air, and 
passes into other lives and feelings by doing so. 
True, but this is no nearer an explanation than 



38 THOUGHTS 

the simple statement that words are a strange 
power. What is it passes, and how ? What is 
human life in itself? what is it, in this power of 
passing out, without being diminished, into exter- 
nal matter, without increasing it, whilst all the 
time we feel that it is a new creation ? 

Who shall answer this ? It is a mystery, in 
which by a perpetual acted parable we get nearer 
perhaps than we ever shall in any other way to 
the knowledge of our ignorance of the great un- 
known nature of life and spirit. For in this daily 
wonder we do see, we do know, that common air, 
remaining all the while common air, of the same 
weight, composition, density, as before, suddenly 
becomes instinct for a moment with life, is made 
a connecting bridge between two different life- 
fountains or more, passes life across to life, we 
know not how, yet we know it is so, as well as we 
know anything ; and thus, though we are infinitely 
far off from being able to make an independent 
living being, we become assured by this strange 
tying together of thought and matter, in which 
each keeps quite distinct, of a life-power within us 
able to put a sort of life into that which before 



ON LIFE-SCIENCE. 39 

had none, and which shows no sign of having 
it by any change of structure. This may lead 
us to a dim far-off conception of the infinity 
of ignorance that lies between us and the know- 
ledge of spirit in its subtler essence. At least it 
must make us know the broad distinction between 
life and matter. We must see the curious power 
by which mind, intelligent life, is entirely inde- 
pendent of the laws of the material world in 
its essential nature, though it is made known to 
us by matter. It acts on matter as a superior, 
and whilst adding nothing to it, diminishing no- 
thing from itself, entirely alters the whole cha- 
racter of the matter it deals with, and is felt as 
a great and paramount power, known, recog- 
nized, obeyed, without giving the slightest indi- 
cation of its presence which any material organ or 
instrument can bring to an account. Perhaps this 
knowledge of the existence of intelligent life, this 
distinction between life and matter, and the mar- 
vellous creative power of life with its impalpable 
eluding of grasp is still better seen when we take 
words in their petrified form of writing. For 
here the life-link is farther off still. What is 



40 THOUGHTS 

the existence, the whatever-you-please-to-call-it, 
which travels across four thousand years out of 
the mind, say, of Moses to us, and speaks freshly 
to you and me ? Oh, there is none, you are only 
dealing with symbols, answers fact-science. Very 
well, so be it. But symbols of what ? What part 
of Moses comes to us in this way ? What is the 
original germ ? Do words symbolize his hands, 
his feet, his tongue, or his brain ? Are those black 
crooked shapes imitations, similarities, pictures, 
anything of anything, that can be put into visible 
form, and seen, and weighed, and measured ? 
Do the characters of the Hebrew Bible as such 
contain any conceivable element of life ? What 
then do they contain ? What is it, reader, you 
are reading now ? Very wonderful are these mind- 
waifs, these floating thoughts on the stream of 
time, a ghostly band on material rafts, visible 
spirit-forms, where the form has no natural rela- 
tion to the spirit it bears, so familiar, and so 
baffling as soon as we endeavour to fix their 
exact being and whereabouts. The simple fact 
is plain enough, that the immaterial thoughts and 
feelings of man do launch themselves and travel 



ON LIFE-SCIENCE. 41 

in this way, are let loose and set adrift with a 
strange life-germ of their own, But that the mind 
should be able to catch a wave of air, and ride 
on it in this nondescript way, or seize on letter- 
shapes and make them do its bidding so curiously 
and fully as it does, this may be plain as a fact, 
but how much further do we get in the endeavour 
to find out the nature of words or of mind ? Or 
if we assert, as is true, that this word-nature is 
only one form out of many by which mind de- 
clares itself, that is another fact stated of word- 
nature, but nothing more ; a fact which rather 
serves to throw light on all material shapes than 
on the words themselves. When man puts his 
mind-birth into a painting, or a building, or a 
tune, nay, when he makes an earthenware dish, a 
broken fragment of that dish a thousand years 
hence tells as truly of mind employed as the most 
glorious poem or building can do. Every shape 
made by man is a language more or less imper- 
fect. All form is spirit speaking : all is the ex- 
ternal manifestation of life; acting, or that has 
acted. And if this is the case of the meanest 
work of man, so that a polished flint becomes 



4 2 THOUGHTS 

the strongest evidence thousands of years after 
the hand that polished it has crumbled into dust, 
how can man who reasons on this withhold the 
same conviction of a mind-birth made evident in 
every form organic, or inorganic, which meets him 
in these worlds ? If the forms did not make them- 
selves, it must be so. If matter however subtle 
never moves unless it is set in motion, whence 
came the motion which has produced so many 
worlds and so many things on the earth-world, 
each and all in accordance with an intelligent 
plan ? If all shapes given by man tell of mind, 
and intelligence speaks in every work of his, the 
same must hold good in the other shapes we see 
in which intelligence speaks, and all form must be 
in a fashion animate, either really so, as being 
the casket of life in living creatures, or symboli- 
cally so, as expressive of life, a speech of God, a 
language by which He declares Himself to beings 
incapable of seeing Him in other ways. 

Thus we are brought inevitably to the con- 
clusion, that material form is nothing else but 
intelligence making itself known outwardly, and 
that all we see is a language appealing to the 



ON LIFE-SCIENCE. 43 

senses, one vast ceaseless speech of unseen spirit- 
power moving, or forming, or having formed what 
'else would be still, or non-existent, making use 
not only of air, but of every kind of matter, to 
declare its will, just as man makes use not only 
of air, but of stone, wood, colours, and other 
matters in architecture, painting, sculpture, music, 
and is not confined to words for his speech. All 
that declares intelligent mind is language, and all 
matter is a speech. All of it is the " God said" 
of Creation ! The theory of beauty rests on this 
truth as its first principle. Beauty is the expres- 
sion of the mind of God seen through a material 
medium. All we behold is beautiful in proportion 
as it is expressive of mind, and of noble mind ; 
although from the infirmity of man's judgment it 
comes to pass that mere shape and form, which 
satisfies the eye, is often ranked higher than it 
deserves, because it is appreciated more easily, 
whilst beauty of expression being less gross, is 
not understood excepting by subtle and educated 
feeling. This is the case in what we are pleased 
to call the inanimate creation, when man is read- 
ing mind in works of mountain and sea, of forest, 



44 THOUGHTS 



plain, and river. The gladness or the gloom 
gives a soul, as it were, to the earth-landscape, 
breathing in tracts of light and shade across the 
varying scene. Gentle presences, as of mercy, 
seem to pass amongst the noon-day hills, and 
linger on their slopes, filling the hollows of the 
earth with grace, and softening the mood of fire- 
smitten crags. Man looks, and his spirit answers 
to spirit, and the more perfect, the more humbly 
pure the receiver is, the more completely he draws 
in the message of glorious spirit-power, and calls 
it beautiful, and interprets the handwriting of- the 
supreme intelligence. But this will be the case 
still more in the realms of life ; in that higher 
world, where matter is a servant of servants, there 
the patient spirit watches and waits, till love 
unriddles its great secrets, and makes forms seem 
beautiful which are to grosser, prouder minds 
common and base. Love pierces behind the veil, 
and gains something of that vision at last, which 
will belong to a perfect world, in which every 
shape will be true, every form declare its message 
clearly, and be what it seems to be, whilst every 
eye and ear will read and interpret all aright ; 



ON LIFE-SCIENCE. 45 

not deceived, as here on earth, by lying types of 
form and sound, and lying blemishes of eye, and 
ear, and heart, but seeing expression of noble 
qualities exactly given, and able to understand 
what they see. Still even here on earth much is 
done. Beauty is expression of life ; not varying 
with the judgment, or want of judgment of the 
spectator, but a true quality independent of man's 
opinion. In its lowest type it is mere outward 
delicacy of form, the lines that make shape, and 
are almost empty of life-expression, then it rises 
through all ranges of capacity of expression, and 
of expressive living speaking faces where feeling 
high and pure shines through, till it culminates in 
the idea of the glorified heavenly beauty, in which 
all sense of mere form, as form, is lost ; and " the 
countenance is as the sun shineth in his strength ; " 
and where rays of light and expression, as an 
atmosphere of glory, feeling, and power, defy any 
attempt to fix definite shape on it, or tie it down 
to an outline for the eye to seize ; but the face 
speaks by a radiant effluence of visible mind. 
This truth, however, of mind expressing itself in 
outward form, and all outward form being a 



46 THOUGHTS 

language, brings us no further in our investi- 
gation of words and of life, excepting so far as 
enlarging the circle of language, and shewing us 
that all forms, like words, are higher or lower 
records of an intelligence quite distinct from the 
material used ; of a power, which we see in ten 
thousand ways giving motion, shape, changing, 
governing ; a power which in the case of words 
is the one solitary instance in which man brings 
something into the world which was not in it 
before in any shape, and leaves something in the 
world endued with a sort of vitality ungathered 
from any element which was in it before and 
incapable of being reduced to any element. Where- 
ever we meet it, and we meet it everywhere, 
there is only one answer that every one must 
soon give about it, ignorance, total ignorance of 
the essence of life, coupled with an unqualified 
acknowledgment of its existence. What were 
these words before they were written, as the pen 
moved ? What are they now, after they have 
been written and the pen has ceased to move ? 
There is not a name in language for the kind of 
connection between the mind-waif and its shape, 



ON LIFE-SCIENCE. 47 

or the kind of life a writing has, or the' kind of 
death, if that is more expressive: it is a riddle 
without an answer, and so we leave it. But it 
is a riddle that plainly declares immaterial life. 



4^ THOUGHTS 



V. 



The great distinction between life and matter, 
which appeared so plainly in words, meets us 
everywhere. Everywhere also man finds himself 
brought face to face with a vast machinery en- 
tirely independent of him. He is endowed with 
powers which enable him to see much ; he is 
endowed with powers which enable him to make 
use of some of the things he finds, but he is not 
endowed with powers which make any thing of 
those possessions in the midst of which he stands 
really his own, or by which he can alter in the 
slightest degree the real nature of the least of 
them. " He brought nothing into the world, nei- 
ther can he carry anything out." Nay more, 
when this intelligent and inquiring being turns to 
himself he is no better off there. He finds him- 
self to be in body a world of action which goes 
on, whether he is waking or sleeping, quite inde- 
pendent of his will, which he can stop, hinder, 



ON LIFE-SCIENCE. 49 

destroy, but not make or set going. He finds also 
a world of thought and feeling still more beyond 
his reach, which moves, though it is himself, in 
many ways quite independent of himself, and 
which he cannot explain. Fact-observation is all 
that is really his own, as far as that goes. And even 
in this he is by no means great. Catching facts, if 
we are to believe the facts of all who bring them 
to market, is a precarious game, and involuntarily 
suggests sometimes Dr Johnson's definition of fish- 
ing. This is a sorry position however for the 
masters of the world, these undeveloped deities, 
which the "tendencies" of science are producing. 
They are permitted to gather a few facts out of 
the countless heaps on every side. A man must 
begin with the necessary admission that he is a 
learner in a world of which he is a simple tenant, 
utterly unable to account for his being even that. 
Then as soon as he sets himself in earnest to 
search out and value his possessions, a search 
which he calls philosophy, the first-fruit of philo- 
sophy is, that philosophy appeals to reason as 
judge, and brings up its facts and discoveries to 
this tribunal. But what is reason ? If reason is 

4 



50 THOUGHTS 

not essentially different from matter, the appeal 
is absurd. How can a stock, a stone, or light- 
ning, or a sunbeam, or the subtlest conceivable 
matter judge matter ? If it is essentially differ- 
ent, then intelligent life in all its forms and dead 
matter are utterly distinct, as we have already 
seen them to be in air made words. And if any 
man confounds intelligent life with dead matter 
because the boundary line between some kind of 
life, the essence of which we know nothing about, 
and some kind of matter, the essence of which 
we know nothing about, is indistinct to us, it is 
useless to say another word, that man is either 
above reason or below it, in either case out of 
the human horizon. Now what has reason done? 
At first, if we go back in time, man went forth as 
a knowledge-king into the universe, and handled 
it for many many hundred years in this spirit 
of kingship from above. His philosophy, when 
this assumption was once made, in a truly philoso- 
phical spirit, followed out this assumption, and 
with wonderful power, in the most logical way, 
sent forth theory after theory partitioning out as 
with a conquering hand all the realms of the 



ON LIFE-SCIENCE. 5 I 

subject-world. Unrivalled mental power and un- 
rivalled industry were displayed, but at last after 
centuries of this web-spinning it was discovered 
that it led to nothing, and merely formed at best 
gay tapestry to hide the naked walls behind. 
But the premise open or suppressed of ixerpov 
iravrwv avOpwiros and man's sovereignty and ab- 
solute dominion demanded logically that man 
should proceed in this way ; and philosophers who 
held this creed could not rationally do other- 
wise. Nevertheless a time came at last when 
this web-spinning did not satisfy, and the basis 
for future work was proposed of going forth 
and humbly observing facts, looking at the things 
around, testing them, questioning them, in a word 
learning of them, and thus man became a pupil 
in the material world. But curiously enough in 
the moral and spiritual world this was not the 
case, and heathen cobwebs still continue to be 
worshipped by the intellectual ; and Aristotle, that 
matchless intellect-king, and men who proceed on 
the Aristotelian plan, still remain, or rise afresh, as 
authorities, where that plan is obviously most out 
of place. If the Ptolemaic system of astronomy 

4—2 



52 THOUGHTS 

which made the earth the centre round which the 
universe revolved has long passed away, it is surely- 
high time that this Ptolemaic system of Ethics 
which deals with man in the same way should join it 
in the same retirement and a new era of learning the 
facts of life-science begin. In the material world this 
has begun. Man does admit himself in some degree 
to be a pupil there. But whence comes the lesson 
presented to him ? That lesson which he finds 
here when he comes, and leaves when he goes, as 
independent of him as if he had never existed? Is 
it not a contradiction to suppose that this ephe- 
meral learner thus dropped into a world and out 
again is lord not only of his lesson-book, as he 
might be, but of the wisdom which gives him that 
eternal lesson-book? Or to put it in a different 
shape, can reason allow us to think that the intel- 
ligent power which is utterly baffled everywhere by 
arriving at barriers where all explanation ends in 
a name, is inferior on the one hand to the dead 
matter he investigates, or superior on the other 
to the original cause of all these intelligent and 
unintelligent beings, himself included, which he is 
able to discern existing? Fact-observation brings 



ON LIFE-SCIENCE. 53 

man at once to the question of matter on the 
one hand, and intelligence on the other. The phi- 
losopher sees matter in every instance where it 
is simply matter requiring another impulse to set 
it in motion, however subtle the material essence 
may be, and also in every instance where it is 
simple, quite unintelligent, however subtle the ma- 
terial essence may be. Light and a stone are in 
this respect equal. These two great distinctions 
are universal. To advance a step further, no one 
believes air or ink to be alive because the air or the 
ink conveys an idea from life and is made a vehicle 
for a new power. Why should the vehicle in any 
other case be properly living because it is so inti- 
mately connected with life ? The more so as in 
every instance the power of separating the body 
and the life is only too near at hand. Again, if 
science analyses air and tells us that air is oxygen, 
nitrogen, and carbonic acid gas, (substituting three 
names of unknown things for one) because it can 
separate air into these, by parity of reasoning 
science must tell us that all living organisms are 
matter and — it does not signify what they call it — 
a power unknown but separable and in its working 



54 THOUGHTS 



very evident. If we give the name of life to this 
we only mean, as far as science goes, that we re- 
cognize the existence of something at which our 
knowledge stops, and name that something, instead 
of confounding it with what it is not, and saying 
we do know what it is. Any argument against this 
statement based on the new properties and forms 
that result from chemical combinations need not be 
noticed, until it is proved that these properties and 
forms are distinct in kind from the matter which 
composed them, do not obey the same laws, and 
have an independent action of their own which 
science can destroy, but cannot analyse, or produce. 
There is nothing analogous to life in the changes 
of form in matter, or changes in material properties. 
Fact-observation distinctly shows to the rea- 
son matter and intelligent life, these two. And 
Fact-observation has disclosed the existence of 
matter in an infinite number of worlds, obeying 
the same laws of matter ; but man's knowledge 
of the phenomena of life is limited to the speck 
of creation on which he stands, the solitary 
column in the vast illimitable to which he is 
tied, and the forms of life existing there. Thus 



ON LIFE-SCIENCE. 55 

we are brought face to face with another great 
limitation and a most humiliating truth, that 
the range of life within our reach to observe is 
small indeed. And small as it is, all mankind 
who have ever lived or are now living have been, 
and are, totally incapable of even examining the 
living creatures in any one acre of ground, nay 
cannot give a perfect account of one, much less 
construct one, or a cell, a protoplasm. We can- 
not master our own life and thoughts : stranger 
still the creatures below us are even more out of 
our reach. Every living creature we look on is 
an unknown world : no human being has ever 
known or ever will know an insect's thoughts, 
out of the myriads with which earth, water, and 
air teems. But what a limitation to knowledge 
this is. We know next to nothing of the work- 
ing and conditions of life, absolutely nothing of 
life itself and its thoughts. It appears to some 
minds rather unphilosophic to speak so positively 
and theorise so widely on the world we live in 
till our basis of observation is larger, our powers 
co-extensive with it, and perhaps it may be added 
till we really know something of what we actually 



56 THOUGHTS 

can and do see. But as we have stated, we are 
very ignorant of what we actually can and do 
see. We simply know nothing of the actual life 
of any creature from the amoeba up to man; we 
have but little idea whether the difference per- 
ceived by us in the outward manifestation of 
life is a difference in degree only or in kind, as 
far, that is, as science tells us or human intellect 
can discover. We know, it may be said, less than 
nothing of the thoughts and feelings of any crea- 
ture except ourselves, and less than nothing of 
the life we are led to believe exists above us, as 
will be shown farther on. But not to know life 
is to know nothing. This is indeed a limitation. 
For if intelligent life is different from unintelligent 
matter as reason tells us it is, then it is self- 
evident that intelligence and life is not only dif- 
ferent from, but above unintelligent dead matter 
at a distance baffling computation or expression. 

Wherever there is life, intelligent life, there is 
a power capable of self-movement ; wherever there 
is mere matter, matter however subtle, there is a 
force requiring something else to set it in motion. 
It is obvious at once that this inert non-movement 



ON LIFE-SCIENCE. 57 

and want of intelligence makes matter purely 
instrumental, and that this immeasurable infe- 
riority of matter places it entirely out of the 
question as worthy of knowledge for its own 
sake ; we might as well investigate the nature of 
a spade or a plough. The life of a fly, for ex- 
ample, is higher and more precious than all the 
glory and beauty of innumerable starry worlds, 
which are only matter. 

"As life apparent in the poorest midge 
Is marvellous beyond dead Atlas' self 1 ." 

Anything, however vast or beautiful or strong, 
devoid of life is as compared with any real life 
absolutely valueless. I say " real life," because 
we are so ignorant of what life is in its essence, 
that we are unable to classify life scientifically, 
though able to see clearly on grounds apart from 
science that there is a classification. And in con- 
sequence, as knowledge, the knowledge of one 
fly nature, if we could get it, is more valuable 
knowledge than the knowledge of all inanimate 
worlds and forces. In other words, the whole ma- 
terial universe is in its nature so absolutely beneath 

1 Browning's Poems. 



5 8 THOUGHTS 



man as to be neither truth nor even knowledge to 
him in any high sense. The facts of a material 
world are not truth, if by truth is meant a higher 
reality worthy the nature of the inquirer, worthy 
the nature of a being endued with spirit-life, in 
a universe ruled by spirit-powers, amongst objects 
calculated to test and train spirit. So we are 
once more brought round to the fact that the 
material world, however useful a mastery over it 
may be, is utterly beneath man and worthless 
excepting so far as he is able to see spirit-power 
working it, or to make it do him service. What 
then is the province of science ? Just this material 
world, this, and this alone ; for the spirit-power 
cannot be weighed or measured or numbered, a 
bit more than a book can be learnt by putting it 
in the scales. And the value of this material 
world, this great instrument as compared with 
spirit-life is — nothing. Reason accordingly shows 
us that nothing belonging to the material world 
is worthy the name of truth to an intelligent being. 
For the high name of truth cannot rightly be 
given to the unvarying facts of the construction 
or action of the instruments in use, which are 



ON LIFE-SCIENCE. 59 

nothing as soon as they are left to themselves 
and taken out of the intelligent hands of God 
or man. Reason also shows us that matter is 
utterly out of the question as a self-acting power, 
and a fortiori cannot have originated itself. 
Reason also shows us that the limit of our own 
knowledge of our own life and intelligence is very 
soon reached, and that we have not originated 
either matter or life, as we do not even under- 
stand the action of either, beyond a little analys- 
ing power as regards matter, and a few statements 
of how life acts as regards life. Reason also tells 
us that a living intelligence higher than any we 
can see must have originated all these lower 
things animate and inanimate, and when we have 
tasked our reason to the utmost we come back 
to the point the child starts from as soon as he 
thinks, an eternal, self-existent Creator. 



60 THOUGHTS 



VI. 



Life and intelligence are ruling powers : if these 
are in imagination withdrawn, all is void, nothing 
remains. Matter cannot be conceived of as exist- 
ing excepting by the fiat of intelligence. The High- 
est Intelligence must be the Creator of matter. 

What then is involved in the idea of a Creator ? 
Man, in thinking and speaking of a Creator, 
almost invariably speaks and thinks of a Maker, 
and confounds the two, misled by his own ex- 
perience and habits. Let us examine this. 

A maker uses materials which exist whether 
he uses them or not. 

The materials were in one shape before he 
touched them, and are in another after he touches 
them. That is the only difference between the ma- 
terial and the thing made. A maker therefore can 
leave the materials which had a separate existence 
before he touched them to their equally separate 
existence after he has touched them. The ques- 



ON LIFE-SCIENCE, 6 1 



tion of existence does not enter at all into con- 
sideration, and is in no wise affected in such cases. 

But a Creator, by the Spirit of His power, 
calls into existence a new thing which did not 
exist before. 

That we cannot understand this is immaterial. 
Worlds exist. It is self-evident that there must 
have been a calling them into existence. This 
new thing owes its existence to its Creator, not 
its shape only. It is not self-existent, for then it 
would not be created, but a creator of itself. 

The existence it has received by the act of 
being created can only continue by that act being 
ceaselessly continued. 

Created things therefore exist by a ceaseless 
act of creation, and the Creator cannot withdraw 
his active power, or the existence he gave by it 
would be withdrawn with it. 

God therefore cannot leave His creation a 
moment ; and a natural law merely means that 
the Almighty wisdom of God is so perfect that 
His creative will and His created forms are 
always in unison. A Law is God's acting will, 
and does not move God farther off. 



62 THOUGHTS 



Let us apply this practically. It has been 
asked, how can we pray for rain, when meteo- 
rology will soon be proved an exact science, mov- 
ing by universal laws, unalterable by prayer ? 
This is a good example of much of the slipshod 
claims of science, which are very distinct from its 
true discoveries. It is a most curious thing to 
note how men, whose glory is fact-observation 
and exactness, and whose axiom is, or ought to 
be, that the discoveries of to-morrow are per- 
petually enlarging the knowledge and correcting 
the hypotheses of to-day, are making themselves 
and their subjects synonymous for the seemingly 
opposite poles of the wildest dreams and the most 
positive dogmatism. Half the claims of science 
at the present day are cheques drawn on future 
ages to be cashed by this generation ; a sort of 
forgery on the Creator. Now it is a sufficient 
answer to such a question as the one about rain 
to decline to answer it altogether, till the premise 
on which the question rests is secure. ' There 
never will be an exact science of the weather, is 
the first answer. 

No one would deny that a general knowledge 



ON LIFE-SCIENCE. 63 

of the general conditions under which given re- 
sults take place, may be very attainable and very 
useful. Suppose we grant that in everything 
throughout the great world-machine this is, or 
will be, the case to the fullest extent. It only 
amounts to this : the world is, say, a steam-engine, 
when certain pistons move certain results invari- 
ably follow. The further rather important question 
remains, who ? when ? and under what conditions 
sets the pistons going ? Or, granted that the 
pistons are set going, who ? when ? and under 
what conditions applies the force generated ? 

Again, all movements which fall under our 
observation are themselves resultants of various 
combinations of forces, and these again of others, 
the complexity of the problem increasing as it ad- 
vances to an extent far beyond our limited powers 
to appreciate, much less to be able to calculate. 
And yet, before we can be said to have scientific 
knowledge even of the mere mechanical move- 
ments of this system, every force employed must 
be ascertained through every circle of cause and 
effect, all must be known and exactly measured. 
Even then it does not follow that with a per- 



64 THOUGHTS 

sonal creator ruling the vast machinery, we should 
be able to foretell coming movements from the 
uniformity of action that has hitherto followed 
on his word. But at any rate before this it is 
obviously against reason to attempt to do so. 

Again, the movement may be invariable in 
direction, but its being quicker or slower may be 
the cause of infinite variation in the effect pro- 
duced. Or the force generated may be invariable, 
yet an alteration in the straps or pulleys which 
apply the force may be the cause of infinite 
variation. Let it be granted that we are in the 
great engine-room of the universe, and see the 
engine distinctly moving with its invariable stroke, 
what is to prevent the machinery in the room 
above out of sight, the machinery which the 
engine moves, from having a changeful complexity 
of manufacturing power quite unconnected appar- 
ently with anything we see ? What prevents for 
instance the same engine working in the engine- 
room in which we are and see it, from discharging 
stone, coals, water, corn, or anything else ad in- 
finitum from the stores out of sight down on us ? 

To put this same question again in a some- 



ON LIFE-SCIENCE. 65 

what different shape. Grant to the full the fixity 
of universal laws, nevertheless in this immense 
web of complicated law-movement, may it not 
very well be that without infringing or altering a 
single working law, the slightest disarrangement 
of the balance of forces might at once, working by 
law, alter part or the whole of all the actual 
application and its results in the great world-web : 
just as a finger pressed on a spider's web, without 
breaking a single thread, vibrates through the 
whole ; and if that web was a world, would pro- 
duce different phenomena at once in every region 
of it. 

Again, What is meant by a Universal Law? 
Is it our conviction based on experience, that 
given effects always follow given causes ? 

This may be very true but it is also qua us 
very limited, as it supposes that we know the 
causes and effects, and our knowledge of cause 
and effect is obviously very far from universal. 
Thus a universal law only means that under 
limited conditions in a limited area certain things 
always happen as far as we know. 

There are many scientific truths where, given 

5 



66 THOUGHTS 

the cause, the effect is certain ; but these causes 
and effects are a parenthesis contained in a larger 
world. Are we commensurate with all the worlds 
our reason tells us of, or leads us to believe in, 
or at least must make us admit our possible ig- 
norance of, that we thus talk of universal laws, 
as if universal laws meant things which must 
happen ? Observe too the region in which these 
universal laws hold good, in the movements name- 
ly of the heavenly bodies and material worlds, 
becoming difficult, doubtful, or non-existent pre- 
cisely in the quarter where by theory we men 
ought most to be sure of them, on our own 
earth with its life. But we have before seen that 
knowledge- which deals only with dead matter, 
however vast or beautiful, is so low in the scale 
as not to be worthy of the name of truth, or to 
be taken account of by spirit power dealing with 
spirit life. Certainly if there was no intelligent 
mind or feeling involved, it becomes at once, we 
may say, certain that a world of inorganic forces 
would be ruled by Almighty wisdom according 
to a plan so perfect that, given the first link, 
every other link should be invariable ; we do see 



ON LIFE-SCIENCE. 67 

something like this in the movements of the stars. 
But my reason tells me that there is intelligence 
and life, and that countless glorious worlds of 
matter cannot be put in the balance against one 
living spirit, nay against one fly. And reason 
has shown me by the aid of God's word, that the 
Creator Spirit has made all things, and never 
withdraws His active, intelligent, living powers 
from them. The intelligent living energy of God 
therefore is what is really meant by Law. Is 
the mind of A who tells us not to pray for rain, 
because rain comes by a universal Lav/, commen- 
surate with the mind of God, that he should tell 
us so positively what God will or will not do ? 
But if not, what is meant by the assertion that 
a scientific law cannot be altered ? If God and 
A were the only two living intelligences, there 
mio-ht be some sense in such a statement ; but 
when the element of life, and of life such as man's 
life, is brought into the material world, why should 
not the Almighty and Allwise Spirit King break 
up any number of worlds or Universal Laws ! for 
the sake of it ? the real benefit of one living 
spirit must outweigh all matter. Why should not 

5—2 



68 THOUGHTS 

Elijah rule the rain, or Joshua the planetary sys- 
tem, if any spirit purpose is served by so doing ? 
Why might not the great Creator Spirit alter 
every property of matter ? Reason plainly tells 
us that the less must yield to the greater, worth- 
less matter to precious spirit. What is a miracle, 
that babblers should so confidently assert that 
no miracle can take place ? In one sense they 
are right. Changes in matter once created are 
not miracles. As soon as the mind heartily and 
truly takes in the great truth of a God Creator, 
Who by a ceaseless act of ever-present will keeps 
in existence that which He has created, from 
the smallest speck of dust to the highest form 
of life, at that moment reason tells us plainly that 
man, unless commensurate with the all-upholding 
will of God, cannot of himself assert that any 
phenomenon is a miracle, or any exercise of the 
acting will of God more wonderful, as far as he 
knows, than any other exercise of it. Reason 
tells us that the stone we hold in our hand, and 
the hand that holds it, must equally melt away 
and cease to exist if the creative act by which 
they exist is withdrawn. Reason tells us that to 



ON LIFE-SCIENCE. 69 

alter in any way the nature of the stone or the 
hand, to make the stone swim, or the hand, when 
withered, stretch forth and be sound, is a much 
less thing than to make the stone a stone, and 
the hand a hand, in the first instance. To create 
is a miracle, to alter a thing created is no mira- 
cle for the Creator, even according to our narrow 
minds. Reason tells us that if there is any miracle 
it cannot be in any change of matter or material 
forces, or things created. It is no miracle for a 
man to build a house, altering thereby the arrange- 
ment of stone ; or fire a cannon, altering thereby 
for a few seconds the inertness of iron ; or to drive 
a horse, altering thereby the direction in which 
the living creature would move. It would be a 
miracle for a baby to do these things. Is God 
the Creator a baby that he lacks strength to alter 
the things He has created ? Is God unable to 
control matter ? Nay, God is not a God of the 
dead in this sense either : to alter dead matter 
is no exercise of power for the Living God. No 
change in matter is appreciable, much less wonder- 
ful, miraculous, compared with the original act of 
calling it into existence, and the continuance of that 



;o THOUGHTS 

act by which it remains in existence. Man must 
deny God, before he can look on a change of 
matter as a miracle, excepting so far as he means 
by the word, fresh evidence to his own poor in- 
tellect of divine power. There is no miracle in 
any other sense when the ever-present will of God 
changes or suspends existences which only exist 
because of that will. 

To change the working of material forces is 
no miracle. Moreover how do we know that we 
see anything except very remote results, or ever 
get near the actual motive-powers at all ? May not 
the Creator have in existence subtle agencies quite 
unknown and untraceable by human skill ? The 
telescope and microscope have shown us things far 
beyond human ken unassisted by these means, 
which are now through these means within our reach ; 
is it not a necessary induction, does not reason tell 
us, that as we find no limit as far as our means 
take us, therefore there are infinite ranges which no 
means can, or ever will, bring within our reach ? 
If visible matter, matter that is capable of being 
made visible, is utterly hidden from the human 
eye unaided, but the philosopher by the possession 



ON LIFE-SCIENCE. 7 1 

of an enlarged faculty is at once lifted into a new- 
world of possible knowledge, how can he refuse 
to admit that a similar extension, and again a 
similar, would have the same result, and set him 
as much above his present self merely by increased 
sight, as his present self is above the poorest 
savage who wants his instruments ? What must 
a being with such sight, or greater, think of philo- 
sophic man with his poor faculties, and his con- 
fident theories ? And if this is the case with 
matter which all agree is subject to human obser- 
vation, what are we to say of life-power ? Who 
has seen life ? But what is our knowledge if it 
is so soon stopped ; if knowledge of matter is 
worth nothing, and in knowledge of life w r e know 
nothing? When we look at matter scientifically, 
we become aware that, solid as it seems, the 
meshes of a great net are to us a solid compared 
with the interstices in the densest matter to 
imaginable existences. And this material book of 
the Creator shows us at the same time the whole 
creation filled with a flood of unsuspected life; 
from the animalcule in the water, or the minute 
shell from the deep sea, invisible excepting to a 



7 2 THOUGHTS 

most powerful microscope, which nevertheless was 
formed by a creature living inside it with a life 
so complex in its instruments as to be capable 
of forming this shell which was its home, where 
it lived with channels of life in a body which 
fed on something smaller still, with a flood of 
life, I say, from this embodied thought, (for it is 
too small to be realised as a body) up through 
numberless gradations to man. And moreover 
we see, the more we become acquainted with the 
workings of things, very much of the machinery 
of this earth worked through living agency. In- 
sects fertilise flowers ; birds carry seeds, countless 
changes go on in earth and air and water through 
the movements of living creatures ; coral islands 
are formed ; man works. All this we know. 
Are we to suppose that this great flood of life 
pervades creation, steadily rising till it culminates 
in man, and that then the great gulf between 
man and God is empty of all life ? Is this what 
reason would teach a reasoning observing being ? 
Can a reasoning being see a perpetual gradation, 
a wondrous fabric of life rising over life as far 
as his power enables him to go ; and, when his 



ON LIFE-SCIENCE. 73 

power stops and can pass no higher, believe, be- 
cause his power stops, that what he saw as long 
as he had power has come to a sudden stop too ? 
Does a man believe that he is at the end of the 
earth because his powers do not allow him to 
move on ? Or, is life to be active and employed 
everywhere as long as he sees it, and the moment 
he cannot follow, does all activity cease, even if 
he politely admits there may still be life ? Reason 
tells us distinctly that between man and God 
there must be the same overflowing wave of life 
continued, that active energies more varied, fuller, 
more perfect than those between man and the 
atom-life of the shell beneath, mount upwards 
range above range, for ever and for ever. Reason 
tells us that this active life, like in kind of opera- 
tion to the active life of man only higher, will 
pervade and rule all matter, so that we may 
well believe that it is no figure of speech which 
the Psalmist uses when he says of God, "He 
maketh His angels spirits, and his ministers a 
flaming fire;" or that tells of Christ "rebuking" 
the winds and the sea. But if so, what is there 
wonderful in these ever-present spirit-agencies and 



74 THOUGHTS 



intelligent wills, whilst working under God every 
material force, changing at any moment whether 
perceptibly or imperceptibly the direction of the 
material forces they wield ; what miraculum would 
there be if every drop of rain is guided or shot 
through air by a living power ? Our observation 
of facts, our experience and knowledge, bears 
out this theory quite as much as the observation 
of general uniformity (very imperfect in the earth- 
region where man is best qualified to master it) 
does the theory of non-intervention, and a God 
with nothing to do after some primal act of set- 
ting things going in a period too far off to signify, 
graciously allowed him by condescending philo- 
sophy. Does not reason, dealing with the facts 
before us, require us to acknowledge the utter 
nothingness of matter and its forces apart from 
life, and render it probable that the seeing eye, 
any power, that is, which can see this universe, 
looks over one great ocean of life, a boundless all- 
pervading sea in which matter is a mere floating 
vehicle for the play and activity of life to work on ? 
It is easy to imagine a state of things which 
shall illustrate this by analogy. Light is the 



ON LIFE-SCIENCE. 75 

subtlest essence we know in the material world. 
Light pervades the universe ; ocean beyond ocean 
of light stretches through the abysses of space ; as 
far as we know, light through all infinity is un- 
dulating its everlasting waves. Compared with 
light the vastest world is but a speck, the rolling 
orbs of matter that stud the heavens unappre- 
ciable dots, set there to give out or reflect its 
glory. Now let us suppose that man could only 
see light when reflected from some solid body. 
All the aerial splendour would be quenched ; but 
the earth and every thing on earth — each flower, 
leaf and stone would become a light, and seem to 
be an independent fire ; each blade of grass would 
be a living ray ; all that flies or moves, all things 
animate', all things inanimate, would be present 
to his eye as light-powers ; all would bring light 
to him ; he would know light only from them. 
But although unseen by him, and incapable of 
being reached by his eye — light, as now, would 
surround him on every side, and he would be 
moving amidst the boundless waves of the infinity 
of the ocean of light, knowing nothing of it, only 
because his eye was too coarse to see light in 



7 6 THOUGHTS 

the fine medium of air. Then philosophers would 
arise, they would examine carefully the earth- 
lights, and all the seeming luminous bodies on 
earth; they would trace no direct connexion be- 
tween them and the orbs on high, which would 
hang high up to their eyes in a black lightless 
gulf without rays, without visible communion with 
the lights on earth, apparently cut off from them ; 
(to be sure there would be shadows cast, but this 
presents no difficulty to an impartial mind which 
appreciates the vivid imagination of modern phi- 
losophy, with its " tendencies" and its power of 
dogmatising on life by a process of clear induc- 
tive reasoning based on researches in death). 
Well, philosophers would arise, they would frame 
theories (here I cannot follow them, but may hint 
at a philosophic cult of the diamond), and they 
would deny the statement handed down with 
marvellous attestation of its truth, that all the 
light on earth came from those orbs ; though all 
the while they themselves were moving without 
escape in the midst of the great ocean of unseen 
light, encompassed by our air and its splendour, 
but unable to see its subtle waves. Substitute 



ON LIFE-SCIENCE. 77 

the word "life" for "light" in this comparison 
and the analogy is complete. Reason tells us 
plainly that a being endowed with material 
organs only as his means of communicating with 
the outer world and receiving communications 
from it, can by no possibility discern the imma- 
terial excepting through matter, and reflected as 
it were by it. Is it not enough that we can 
discern matter without life, that we can discern 
the same matter unchanged as matter, but utterly 
different without life from what it was a moment 
before with life ? and that we can discern life 
producing results utterly different in kind and 
degree from any material agency ? If spirits ever 
laugh, they must laugh to see man with his ma- 
terial instruments trying to catch the immaterial, 
hacking at the world-carcase like a butcher at 
an ox, to find out life ; making post mortem 
examinations with solemn earnestness in search of 
— life, and when he cannot find it, saying it is 
not, mistaking dissection for construction, groping 
in dead tissue, and proclaiming himself a creator 
because he has discovered how to pull to pieces 
skilfully. Is this surgical knowledge, supposing 



THOUGHTS 



we grant it coextensive with matter, instead of 
the knowledge of a few collections of atoms which 
it is, worth anything whatever in the presence of 
the illimitable ocean of life, which no instrument 
can dissect or cut ? of which our ignorance is 
simply measureless, excepting so far as we are 
able and willing to understand truth revealed by 
God ? And this measureless ignorance is the power 
which we are to fall down and worship as com- 
mensurate with the mind of God. If not, what 
is meant by man telling us that " universal laws 
are never changed or suspended"? It is not con- 
ceivable that any observation of the facts of a 
matter-world can furnish any basis of theory even 
as to the working of a spirit-world. Still less is 
it conceivable that any observation of facts is a 
measure of God. Let philosophy be bold, and 
if its claims are true, fall down and worship that 
power, whether man or cell or force, which phi- 
losophers have discovered as their theoretical 
First Cause. But minds not yet worked by 
philosophy into this sublime enthusiasm and dis- 
regard of reason, minds which study life as seen 
in man and explained by revelation, cannot as 



ON LIFE-SCIENCE. 79 

yet be so enlightened as to think that the noblest 
progress of life in the noblest form of life we know, 
namely man, first, is not life at all, but a force ; and 
secondly, whatever it is, that the progress has been 
brought about by means of a mixture of truth 
and lies purporting to come from God, and called 
His Word ; or by philosophy, the talk of a few 
ingenious minds and limited to them : and that 
this curious discovery about life is made by in- 
vestigating non-living matter. As well go to a 
butcher for information about natural life as to 
science for information about spirit life. As well 
mistake the study of a mask by a child for the 
knowledge of the man's face behind it, which is 
moving to and fro at will with a strength that 
no effort can possibly force to give up its secret 
Whatever may be said, as long as reason is 
reason, we know that intelligence is not matter, 
or life death ; and as the body without the life 
is dead, so is matter and the material world. A 
fly is more and higher, immeasurably more and 
immeasurably higher, if we know anything at all, 
than the sun itself, if (which the spectroscope can 
tell us nothing about) the sun is only a material 



80 thoughts' 

orb. And unassisted reason is incapable of doing 
more than observing a few facts on this narrow 
earth in the only subject that can really be called 
knowledge or truth, namely the subject of Life. 



ON LIFE-SCIENCE. 



VII. 

If philosophers were born in full possession of 
all the knowledge already gathered by their pre- 
decessors, instead of having to spend years of 
their short life in acquiring it before they can 
add a line, yet the fact of being chained to this 
earth, one amongst innumerable worlds, wonder- 
fully curtails their power of investigating mat- 
ter, whilst their corporeal frame is an utter bar 
to any true analysis of life ; and beyond this 
earth, science knows nothing of life at all. These 
are, as we said, serious limitations, nay more than 
limitations, utter unconquerable inability to pro- 
ceed, on the very threshold. Even as regards 
matter, what would man on the surface of the 
moon know of this earth with the best telescope 
that ever was made and all our experience ? What 
would he know of the varied products, and their 
beauty, as they exist, from having discovered the 
chemical composition of the earth-crust ? What 

6 



S2 THOUGHTS 

would he know of water, a new element, of vege- 
tation the child of water, of snows, of seas, of 
rivers, in fact of anything whatever which is really 
characteristic of our earth, and makes it the fair 
habitation it is, with its beauty and its life ? Now 
reverse the position; what do we know of any 
other orb besides our own ? 

Reason, if it exists, ought to mark out for us 
pretty clearly our ignorance of God's works, and 
of all creation, even of created matter viewed from 
the side of the Creator's power and wisdom and 
the knowledge conceivable in beings higher and 
with greater means of judging than ourselves. 
Mere change of place, the ability to move at will 
from star to star, would doubtless enlarge our 
knowledge in the same way, only infinitely more, 
than travelling from country to country does 
upon this earth. Is the difference between dif- 
ferent worlds to be deemed less than the difference 
between the North Pole and the Tropics, that we 
Esquimaux in our sealskin canoes should so con- 
fidently lay down the law about other worlds 
from seeing a bit of floating timber cast on our 
shores ? Why should there not be unknown ele- 



ON LIFE-SCIENCE. 83 

ments to us, as we know there are to any being 
with knowledge limited as ours is, who lives in 
the moon ? How does light reach us with its 
undulations through the abysses without air? In 
another world why may there not be a fire vege- 
tation, just as we have here on earth a water 
vegetation ? I am obliged to take a known ele- 
ment to deal with, as the products of unknown 
elements obviously cannot be imagined. Why 
may not the moon, for instance, with its volcanoes 
be one great garden full of fire-fed plants, and 
what we are pleased to call its barren rocks be 
perpetual fountains of resplendent fire-life? This 
may well be the case with the material products 
of other worlds, of which we know absolutely 
nothing, and never can know anything. But our 
reason would warn us, from what we do know, 
against closing our minds over a few facts, and 
ticketing the closed mind " Omniscience." I have 
said nothing of the angel-life above us in un- 
known natures and unknown worlds, for the ex- 
cellent reason that we know nothing about it. 
Yet our intellect would tell us distinctly, as soon 
as we study the ranges of life, that there is this 

6 — 2 



84 THOUGHTS 

continuous rise in living intelligences : a fact which 
revelation declares to us as a fact. But as soon 
as we leave life allied to visible matter we are 
clearly quite unable to form any idea of its working. 
We can see, however, our ignorance of the grada- 
tions of life, and we can see the distinction between 
a Creator calling life into existence, and a maker 
combining the material given him by a Creator 
and making a fresh result by doing so. Let us 
assume that a great deal of the life we see on 
earth is merely subtle matter, electricity for in- 
stance, acting on other matter. If this is so, it 
is quite conceivable that as we mount upwards in 
the scale of Creation, we might arrive at beings — 
angels or archangels let us call them — with a know- 
ledge and a power able to make any fresh com- 
binations whatever of the created matter, and any 
number of fresh creatures endowed with this kind 
of life. It is conceivable that man might arrive 
at a beginning of such power. Be it so. How 
much nearer have these makers got to bridging 
over the awful gulf between themselves and the 
Creator who gave them their lives, their powers, 
and the materials to work on ? How much nearer 



ON LIFE-SCIENCE. 85 

have they got to knowing anything about real 
life — life divine — which we know to exist, or 
the gradations or kinds of life which there may 
be ? Or, to come nearer home, what real result 
would there be if man arrived at a distinct ana- 
lytical knowledge of the life-germ of an amoeba, 
or was able to make such a combination ? What 
would he prove ? What discovery would he really 
have made about life ? What would he know of 
life-classification ? As the answer to these ques- 
tions must inevitably be " nothing," we may pro- 
ceed to observe that the knowledge and power which 
can never entirely extract even this elementary 
secret must be put down as — 0, unless we are 
to bow down and admit that a channel must run 
with the same contents, and because water turns 
mills deny the existence of wine. Minus nothing 
then is the result reason shews us as the attain- 
ment of philosophy in investigating life, its origin, 
and its kinds. Now let us turn and see whether 
reason tells us anything of the sort of know- 
ledge possible in what we do find here on earth 
in our own life and its workings ; whether we 
get any clue from a comparison of facts as to 



S6 THOUGHTS 

what man was intended to do during his short 
stay here, and how his powers and being were to 
be brought to perfection ; or whether we are only 
created to be the laughing-stock of angels who 
know ; to be the jesters of the world to Beings 
able to see what we are guessing at when we 
guess. 

We boast of our reason. Be it so. 

1. Reason requires us to admit that means 
must be proportioned to the end proposed. 

2. Reason requires us to admit that a world 
where this does not hold good is an irrational 
world. And an irrational world is mean if the 
work of man, impossible as the work of God. 

3. Reason shows us that mankind are so de- 
ficient in reason as with rare exceptions to be 
incapable of balancing subtle arguments, or even 
understanding them : and moreover that the laws 
which govern man's natural life, and the conditions 
for its maintenance, are conclusive against man- 
kind ever attaining in large numbers to any phi- 
losophic power in the exercise of reason. 

4. Reason therefore shows us that if reason 
is the greatest moving power on earth, and the 



ON LIFE-SCIENCE. 8? 

instrument by which man is to be raised, this 
is an irrational world. 

5. Reason therefore shows us that there must 
be some higher power on earth, or that this world 
is a mean world if made by man, and most cer- 
tainly has not been thus made by God. 

6. Reason shows us that this power if it exists 
must reside in every individual of mankind in 
much the same degree, at least in power sufficient 
to be a paramount motive power, and must not 
require time and learning to acquire. 

7. Reason shows us there is such a power in 
the feelings. 

Reason and experience teach us that Love 
and Hate do move all ages, ranks, and races for 
practical purposes equally. 

Reason tells us they often do this in opposition 
to, or in spite of, reason. 

God tells us that this is the power by puri- 
fying and giving life to which He moves the world 
of men. 

God tells us that He has created man to love 
truth, as He has created the eye to receive light. 

God appeals to the heart, and this removes 



88 THOUGHTS 



all vital questions from the horizon space of human 
philosophy, where both the defenders and im- 
pugners of religion appeal to the head, as if living 
in a world which their own arbiter reason declares 
would be an irrational world. 

Here once more we are met at the very thres- 
hold by the same truth concerning the intellect 
and the limitation it imposes, from a different 
quarter. Knowledge-power first of all is almost 
nil as reason declares, not the deity which 
power-worshippers would have it to be ; and 
secondly, reason declares that knowledge-power 
is not the ruling power on earth, not the end 
man is set on earth to work towards. The first 
discovery of reason is the petty nature of such . 
power, the second that there is something else 
higher and better, common to the whole race. 
For what is power by itself? a great instrument. 
A blind man firing incessantly into a crowd, it 
may be of his dearest, is a faint image of power 
in bad hands, acting in this complicated world. 
A faint image, for the death and injury there is 
but temporary, but knowledge-power wrongly 
used goes on for centuries dealing out death. 



ON LIFE-SCIENCE. 89 

To live for knowledge only, if it were possible, 
would be to be a devil, since knowledge without 
love of good, taken for its own sake would clearly 
involve this conclusion. And it is possible to know 
truth without loving it. Yet not to care for know- 
ledge as far as true life permits, would be to cease 
to be a man. The relative proportion is every- 
thing. Let us not forget this : knowledge is not 
despised by those who put it in its right place. 
Now reason, as we have seen above, distinctly 
shows us that intellectual power and the progress 
of knowledge is not the end proposed to man 
during his stay on earth. Knowledge is a con- 
quest, the possession of which per se neither makes 
him better nor worse, only stronger. Strength 
joined with beneficent will and directed by it is 
good, but strength used evilly is evil — a curse to 
its possessor in proportion to its greatness. And 
the worship of strength apart from love and 
good, if the intellect rules, is devilish, if the flesh 
rules, animal. Let us however see what we mean 
by knowledge-power. 

It would not be difficult to imagine a world 
peopled by human beings from whose minds all 



90 ► THOUGHTS 

calculating intellectual force should be excluded, 
whose reason should stop short of all conquering 
acquisitive power, who should in consequence be 
quite incapable of making any advance in science 
or art which required combination to produce a 
fresh result, who should, as far as intellect goes, 
only see things as they are, without any power of 
search to render them capable of theorising and dis- 
covering ; to whom a flower would remain a flower 
always, with no botanical knowledge beyond its 
visible characteristics, a butterfly in like manner 
bring no fresh knowledge, and so on throughout. 
What would be left such a race ? It is possible to 
conceive such a race endowed so richly in feeling, 
and imagination, which is only feeling vivified, so 
full of life and life-power as to have a boundless 
world of enjoyment even in the smallest circle, 
from the intense power of seeing and feeling things 
as they are. Such a being might be endowed 
with a delicacy of perception that should be able 
to spend a delighted life in viewing a fly's wing, 
or a blade of grass, so wondrously and so sub- 
tlely should the feelings take the impression given 
them. Then in their social life all holiness, purity, 



ON LIFE-SCIENCE. 9 1 

love, honesty, truth of heart, might make society 
beautiful and happy even though society stayed 
fixed for ever at the point of external skill that 
Adam and Eve represented when they were naked 
but not ashamed. 

In other words, exclude the conquering intel- 
lect-power from the world, the mere knowing- 
power with its material gains, and man with right 
feelings is a glorious and happy being still. Give 
the conquering intellect-power and give also feel- 
ings capable of good and evil, and man, in spite 
of feelings that can love good, is — what he is. 
It may be retorted, Then according to this view 
an amiable idiot is better than a Bacon. One 
of the great difficulties that beset all questions of 
this kind is the one difficulty mentioned before, 
the impossibility whilst urging one part of keep- 
ing the relative proportion it bears to other parts 
before an unwilling eye. This argument deals with 
the compound being man, and the question be- 
tween the idiot and Bacon is not raised at all : 
the question raised is, Given the existence of in- 
tellect and feelings, which of the two is the higher 
power ? not, What is the value of the minimum 



92 THOUGHTS 



quantity of either as weighed against a maximum 
of the other ? This we know little about. All 
are agreed that the perfection of all the powers 
makes a perfect man. But because we admire a 
strong arm, we do not want a man to be all arms, 
a Gorilla ; or because we admire strong legs, we 
do not want a man to be all legs, a Kangaroo ; 
or to be all intellect either, if it destroys higher 
powers. Hence it is of infinite importance to 
know the right value of our powers. A man who 
lives for the body only is an animal. But a man 
who lives for the intellect is only a more power- 
ful animal, since no addition of strength, whether 
that strength is intellectual or physical, makes the 
owner a different being from what he was before. 
A stronger horse remains a horse still. So also 
man, by strength of intellect, is only made stronger, 
and so far as this alone reaches, a stronger animal. 
The full perfection of manhood depends on the 
right balance of powers. The body cannot reach 
its fullest muscular strength if the intellect is to 
reach its fullest development of strength, and 
a prize-fighter's strength of limb cannot coexist 
with philosophic strength of head. A choice has 



ON LIFE-SCIENCE. 93 

to be made, and the less worthy to be sacrificed 
somewhat to the welfare of the more worthy. This 
is the case also with the feelings and intellect, only 
the facts are less obvious. The full development 
of the one cannot coexist with the full develop- 
ment of the other. One must give way, and the 
perfect man will be that man who has sacrificed 
the less worthy in right proportions to the more 
worthy : the more so as power is represented by 
the intellect and its conquests. The power, that 
is, which makes its possessor strong over the ma- 
terial world and his fellow-men, as far as the 
material world sways them; and the material 
world, represented by riches, armies, and in a 
word all forces, does sway men very largely. 
Power-worship puts in strong claims for man. 
But here we are met by the great facts of the 
world's construction. That cannot be true power 
which makes a few men great in each generation, 
and leaves millions upon millions degraded, or 
in many instances makes them so. The problem 
before every man in earnest, who does not sit 
in his study and make worlds, obviously is, How 
shall the millions of mankind, who however en- 



94 THOUGHTS 



dowed have no time and never will have time to 
be intellectual, be made happy and good ? What 
has been done as yet ? As far as knowledge 
reaches them, it reaches them in the shape of 
results — railways, manufactures, clothes, and all 
articles made by scientific discoveries. No doubt 
these discoveries enable a great many more men 
to live in a given area ; but as yet every one will 
agree there is elbow room on the earth. Have 
these discoveries taken alone done more than this 
even where they have reached ? And how very 
few millions of the human race they have reached. 
Is there any intrinsic virtue in a better pair of 
trousers, or a railway, to make the wearer or 
traveller better ? No one denies that increased 
instrumental power rightly used is a gain, but 
to worship instrumental power is no gain. Or if 
we turn to literature, the claim is still more trans- 
parently false. Philosophers write as if they 
ruled the world. What are the facts? There 
happens to be one book that as literature enjoys 
a strange pre-eminence, and really has burst down 
many of the barriers that stand in the way of 
extended power. Shakespear is that book. But 



ON LIFE-SCIENCE. 95 

out of the nine hundred millions of the human 
race, who are supposed to be on the earth at this 
present moment, how many have read Shakespear ? 
How many have heard of him even ? After fairly 
considering these two questions, the third need 
scarcely be asked, How many have in any degree 
got real good from him ? Yet Shakespear is a 
glorious possession. And a great literature with- 
out doubt is a necessity in any educated, living 
nation ; the absence of a great literature a sign 
of the absence of life, since civilized man cannot 
help, as being man, exercising his mind, and put- 
ting out what he feels and what he thinks. Never- 
theless the very small circle that enjoy literature 
or study philosophy is as a fact conclusive against 
the sovereignty claims of literature and philosophy. 
If it be said, " Few read philosophy, but those few 
are the great men of all time, " then we come 
back at once to our starting point, that it is a 
very mean world we live in, if all its goodness 
is to be concentrated in an infinitesimal minority. 
And the question rises, Supposing those few and 
all they ever said or did removed from the earth, 
would the earth be really worse off as regards 



96 THOUGHTS 



mankind in general, provided moral and spiritual 
development went on ? In other words, Have 
literature and philosophy done anything whatever 
for the moral welfare of the world excepting so 
far as they have been servants of religion, and 
given up any claim of their own. When they 
have been merely powers separated from religion, 
either by being in heathen lands, or by choosing 
to cast off their allegiance to religion in lands 
where the light of religion shone, they have done 
nothing for the masses. Nay, have they professed 
to do anything for the unintellectual ? Is it not 
possible that these powers which the few enjoy, 
and the worship of these powers by the ignorant, 
may be the great barrier in the way of the hum- 
ble, loving, feeling- work which benefits the many? 
Can knowledge which demands the undivided 
attention of clever brains over many years, and 
concentrates their habits on self, and demands 
that they shall not be at the beck and call of any 
other man or work, can this exclusive, monastic 
withdrawal from the work and interests of common 
humanity, be the lever which is to reach and raise 
all common humanity to its level ? Why, common 



ON LIFE-SCIENCE. 97 

humanity has nothing to do with it or it with 
them, excepting so far as these monks of learning 
condescendingly fling out some scraps, the broken 
victuals and kitchen stuff of their hospices to the 
wayfarers. If power-worshippers make intellect 
the great agent, and exalt it as an end, and 
forget its completely instrumental character, they 
do with the mind what the worship of the thumb 
would do with the body. The thumb is man's 
distinctive power-instrument in the body ; but 
thumb-worship, whether it be the bodily or mental 
thumb, can scarcely be the true help for mankind. 
Thumb-worship is fatal to progress as stopping 
human effort at a low point, and confining at- 
tention to an unworthy and narrow range. So 
long as the intellect with its pitiful incapacity, its 
inflated self-assertion, and its material conquests 
successfully claims the allegiance of mankind, so 
long the baseness of the master makes the servant 
baser still, and Trinculo gives Caliban wine, and 
Caliban thinks him a god, and Trinculo likes to 
be thought a god, having tasted the same wine 
himself. 

There is no hope of real advancement in such 

7 



9§ THOUGHTS 

a state of things; rebellion against the true master 
is a necessary consequence ; he must be got rid of, 
or Trinculo and Caliban cannot rule. But men 
must lay aside this false power and go down 
amongst their fellow-men, rich in help and strength, 
with a just view of the work that has to be done, 
and of the means at their disposal for doing it ; 
means which attract heart to heart, the humblest 
to the highest, instead of repelling the ignorant 
and weak by the cold impossibility of communion 
through the head, or worse still, making tools of 
them, pouring out to the brute strength of mobs 
intoxicating doubts and fumes of self-exaltation. 
It is a sorry spectacle the Trinculos and Calibans 
conspiring together against the true lord of the 
island. The end of life should be steadily put 
before the mind, and the great fact that reason 
lays down this most decisive law, that knowledge 
and intellectual conquests do not form the true 
end of life, or man's real greatness. 

Nothing that is here said is any disparagement 
to the intellect. It is no reproach to the body of 
man to be less than his intellect, neither is it a 
reproach to the intellect to be less than the feel- 



ON LIFE-SCIENCE. 



ings and right love. All have their place, all find 
their greatest ultimate good by being kept in 
place. But it is a reproach to a man that he sets 
his animal life above his intellectual life, it is also 
a reproach to a man that he sets his intellectual 
life above his feelings. But intellectual culture is 
good ; intellectual culture is the allotted work of 
many. All are not cut out to one pattern. In this 
training-world of imperfect natures and conflict- 
ing views, and above all, of growth which implies 
advance from lower to higher, many occupations 
are wanted, spheres manifold, interest as diver- 
sified as the characters of men to be dealt with, 
be they good or evil. And that is a true theory 
of life which gives to each man his own fitting 
work, the work qualified to raise him, and which 
he can do, instead of drawing a perfect circle of 
admirable excellence, and requiring the poor im- 
perfect anatomy inside, all corners and angles, to 
pretend to fill it ; when in reality he is but a speck 
in the midst of it, and if he must make a show, 
is compelled to keep running round the outer 
edge, and leave all the inner heart-core and truth 
of it empty. Much of the life of those who are 

;— 2 



100 THOUGHTS 



above the reach of want is intended to be cheered 
and employed in the ennobling use of intellectual 
faculties, and the joys of fresh discovery. The 
right use of the intellect is ennobling. And, as the 
world is constituted, the only hope of bringing 
many out of low sensual temptations lies in giving 
mental occupation and unsensual delights ; to 
make stepping-stones for them out of the slough, 
even if they cannot be persuaded to go up to 
the mount of God. No power of man's nature 
is given him to destroy : none is given him to 
neglect. There is perfect order intended in the 
formation of man, the highest being on earth ; and 
the wonderful secrets of goodness and wisdom 
which modern science has unveiled must be ac- 
knowledged with gratitude and praise by every 
one who loves mankind. But more than this, the 
duties, the practice ground, the exercise sphere of 
the true Christian life lies with many in the right 
cultivation of intellectual powers, and a right 
search after knowledge. This, as everything else 
on this earth, becomes in such cases the material 
by which the true heart is proved and tested. 
Whatever may be in the abstract the highest life, 



ON LIFE-SCIENCE. 10 1 

and there is no doubt that the life of the Redeemer 
working amongst men whom He came to save is 
the highest type, whatever may be in the abstract 
the highest, is beside the question. The highest 
to each man is to work the work set him to work 
nobly and well ; whether the work is intellectual 
or practical. The true heart deals truly with the 
life put before it to be dealt with. The eye does 
not scorn the hand or the hand the eye; and 
neither of them can afford to reject the true 
feeling that guides both. When the Psalmist tells 
us that "the heavens declare the glory of God, 
and the firmament showeth His handy work," he 
also tells us that every fresh wonder of the heaven 
and the firmament, as it becomes known, swells 
the song of praise. How thrilling has been the 
message brought by men of science from the 
double star 61 Cy/ni, and all the mysteries of in- 
conceivable distance; how the mind swoons with 
curious awe as it toils to realise what (strange 
wonder) it can so easily represent, the space that 
seems wearisome even for light to travel across. 
What interest has been added to the heavens, 
what interest to the earth, as each has unfolded 



102 THOUGHTS 

to the patient search of man its wondrous secrets. 
That which thrills the hearer to hear of, must ex- 
ercise unspeakable power with the finder who 
tracks in a perpetual expectancy of hope the 
clues which God has given. It is God's revela- 
tion in matter ; His glory speaking to the eye ; 
not less truly His, though a more elementary 
lesson to us, than the revelation of His Love and 
Goodness in His direct dealings with man. To 
read this revelation is, or may be, most thorough 
service for Him. Lord Rosse's telescope and 
Lionel Beale's microscope are gains to the human 
race, noble instruments in noble hands. Where- 
ever unselfish work can be done (and where can 
it not ?) there Christ is glorified, and heavenly 
truth in its purest sense worked out. It matters 
little what work we work, if it is our lot to do it 
and we do it with the right heart. The Magi of 
old had their star bringing them to the Infant 
Saviour, as surely in the end as the plainer 
voices and the more clear sight of angels did the 
Shepherds. Intellectual knowledge rightly applied 
led them. Rich and learned, devoting their lives 
to science and to watching the stars they were 



ON LIFE-SCIENCE. 1 03 

not checked by their riches, or their learning, or 
the calm of their quiet intellectual life in the 
pursuit of Truth, or shocked at finding what they 
sought in the humblest form. Their gifts brought 
from a far land, their gifts of allegiance were laid 
at the feet of a very little child in a cottage home. 
A great practical test of the heart-feeling which 
from the heights of earthly knowledge could wor- 
ship the lowly glory of a throne set up amongst 
the poor. As hard, methinks, for learned philo- 
sophers to see their King in a cottage cradle, as 
for the dying robber-soldier to see his King in 
Him who hung by him on the Cross. But it was 
done. The shepherds in their simpler life received 
a simpler, clearer message. Yet who can say that 
to connect the star with the Saviour child was less 
clear to the wise men ? The Shepherds and the 
Wise Men each received a message suited to each, 
and neither had any true ground for questioning 
the lot of the other, for both met in the result, 
both were led to Christ ; great types of those in 
all ages whom knowledge leads to feel truth and 
love it, and those whom feeling leads to see truth 
and love it. The wise men who worship the 



104 THOUGHTS 



Infant Saviour, and pay no heed to Herod and 
his kingly power, have cast aside the pride of 
knowledge and the worship of power, and have 
not stopped short at the new star and the delight 
of recording it, or, worse still, have not made the 
discovery of the new star a means of gaining 
popular favour and advancing themselves by a 
time-serving betrayal of the secret given them to 
know, and used their knowledge to glorify Herod 
and destroy Truth. Power was not their god ; 
nor will it be the god of anyone who looks at the 
facts of the world, and hears what reason has to 
tell him of the things which man can do, and 
what is still more important, of the things man 
was obviously intended to do as a tenant of a 
world which reason shows us to be great and 
glorious, and neither irrational nor mean. 



ON LIFE-SCIENCE. \0' 



VIII. 

The idea of intellectual and reasoning power as 
the agent of progress, in the true sense of pro- 
gress, must now be dismissed as unworthy of 
serious consideration from intelligent reasoners. 
The laws of the world, (philosophy is fond of 
laws,) render it absolutely impossible that know- 
ledge by itself should do much for the mass of 
mankind ; whilst the nature of the subjects to 
which human knowledge must necessarily be con- 
fined, and their material character in the main 
puts them at once in a position of measureless 
inferiority to man, and entirely deprives them of 
any title to the great name of Truth. These facts 
remove all difficulties arising from the inequality 
of the intellects, and opportunities of acquiring 
knowledge, seen in the world. There is no reason 
why power should be equally distributed, whether 
it is the power of wealth, or the power of limb, 
or the power of intellect. All are mere instru- 



106 THOUGHTS 

ments, and as such may be given in greater or 
less degree, without in any respect affecting the 
real excellence of the holder. But even when this 
unequal distribution of knowledge has been set at 
its right value, the facts of the world still present 
great difficulties. We see in the world of feeling, 
in the loving and hating realm, many strange con- 
trasts, such opposite circumstances, and in many 
instances such seeming hopelessness of breaking 
loose from the bondage of place and influence. 

Part of this difficulty however is only apparent, 
and disappears as soon as it is examined. This 
earth is a training ground of feeling. However 
untoward circumstances may appear, they can, 
and do test every living heart, as to what each 
chooses or rejects. They do prove whether love 
of good is the ruling power or not. Every one 
possesses feelings, every one is tried by circum- 
stances, the meanest savage as well as the lordliest 
philosopher has presented to him circumstances 
calculated to call forth, nay which must call 
forth, love and hate. What each knows only 
comes into the question as making the choice 
more intelligent, or less intelligent, more or 



ON LIFE-SCIENCE. 1 07 

less deliberate. The choice is being made 
throughout all life. And it is quite conceivable 
that God, who is Love, may tenderly foster under 
the strangest shapes the spark of love in man 
debased and ignorant, and may hereafter put it 
in a favourable sphere. His eye may detect the 
spark under any amount of savagery. His eye 
may see the want of it under any amount of 
glittering ice-knowledge which reflects light in its 
outward beauty, from a nature in deadly and cold 
antagonism to its warmth and life. Thus as an 
actual fact every man is tested ; and the wonderful 
variety of circumstances, however puzzling, does 
not prevent this great main process going on in 
every instance of all the millions upon earth. 
This however only accounts for the inequality. 
It is no solution whatever of the much greater 
difficulty of the constant ebb as well as flow of 
life and progress ; no solution of the difficulty of 
the parallel tides of heathen intellectual develop- 
ment and glory with its doom, and the little rill 
of divine teaching in early days, and in later days, 
of the parallel tides of knowledge-worship and 
of Christianity. Why there should be such a 



IOS THOUGHTS 



perpetual falling back from truth again and again, 
is in no way explained by what has been said 
above. 

On any conceivable theory of development as 
such, any theory which starts on the assumption 
of man being gradually brought forward from 
some initial life-germ, the ebb is perfectly inex- 
plicable. How is it possible that a creature, whose 
innate power has brought itself to the present 
state of complex excellence from a cell-state, 
step by step, should be perpetually failing in its 
experiments after so much experience, perpetually 
falling back and perishing out of its later perfec- 
tion, after having overcome the stupendous diffi- 
culties of emerging from a beginning so weak ? 
This is to suppose that the lobster without a 
shell is a stronger creature than the lobster with 
a shell. It is certain that any theory of gradual 
development, in a nature capable of having such 
a theory formed of it, must proceed on the basis 
of continuous advance however slow, and not be 
subject to a perpetual loss of gains already ac- 
quired ; for this soon brings matters to a stand- 
still ; development cannot be development if it is 



ON LIFE-SCIENCE. 1 09 

constantly losing ground, constantly being over- 
thrown by its own success ; a time must come at 
last when the experiment would end in an utter 
using up of all the material capable of being used. 
For a perpetual series of new trials without a new 
principle to set them going is an absurdity. It is 
a still greater absurdity that the innate force which 
has overcome the difference between a cell and 
a monkey, and a monkey and a man, and made 
itself a man through all these arduous changes, 
should be so at fault in the little gradations of 
man-life, and perish through weakness and ignor- 
ance in the petty items of a nature triumphantly 
attained, after having, when weaker and more 
ignorant still, passed out of nature after nature, 
and overcome not only the difficulties of each, but 
the gulf between each. The same reasoning holds 
good if we discard the cell-theory of development. 
How can man created capable of development, 
with a nature adapted to progress, so constantly 
over all the known history of past years, let go 
the gains he has got, if they are gains. To put 
it in a concrete form, How can Persia be con- 
quered and destroyed by Greece, Greece by Rome, 



HO THOUGHTS 



Rome by the barbarians ? This is a strange ladder 
of development. Is there any instance on record 
of a nation being overthrown and enslaved which 
was not already rotten within ? But rotten empires 
are a strange development. This perpetual falling 
back is not explained even by the fact of all man- 
kind being tested and tried as to their allegiance 
to Love or to knowledge. The manner in which 
the work is carried on in the human race as a 
whole remains a very startling and inexplicable 
mystery, a mystery incapable perhaps of being 
unravelled by man's unassisted reason. All how- 
ever is made plain as soon as we receive God's 
revelation that the earth is peopled by a fallen 
race, who have to unlearn before they can learn, 
who are incapable of true learning excepting 
so far as they unlearn the pride of knowledge 
and the worship of self-engendered knowledge- 
power, who could not love truth till they ceased 
to love falsehood, who could not love unselfish 
good till they ceased to love selfish power. 

Here we see the origin of the two parallel 
processes and of the ebb and flow. Man is always 
unlearning as well as learning. Man is not en- 



ON LIFE-SCIENCE. 1 1 1 

dovved with a nature naturally progressive and 
perfectible from its own inherent life : man is en- 
dowed with a nature at variance with itself, contain- 
ing both life and death, or rather tainted by death, 
but capable of casting out death and receiving 
and cherishing life when given it. The natural 
development is to death, as we see in the human 
body, and as we see in the human empires. But 
Life comes with its offers of help, which can be 
accepted or rejected. Hence the ebb and flow, 
as the two rival powers life or death prevail. 
This revelation makes it clear that the two de- 
velopments will always be going on. This revela- 
tion makes it clear that all the early world history 
must be in the main a history of unlearning, of 
undoing the death-power, and that, if Life is to 
be Lord, a great epoch must take place at last, at 
which, theoretically, for general purposes of the 
whole race of mankind, this unlearning process 
shall be complete. This shows us that before this 
epoch the death development shall be dominant, 
that great powers will rise and their very rise and 
success shall be death. This shows us that know- 
ledge-worship, and human devices, and human 



112 THOUGHTS 



pride and power will characterise those first times, 
combined with a constantly increasing degradation 
of the human race : this shows us that after this 
epoch, the divine plan and the learning and the 
progressive life-spirit will begin to prevail, and to 
gather more and more of outward significance as 
well as inward strength. In a word, this divides the 
world history into two periods, and explains the 
seeming confusion. The first period is character- 
ised by unlearning ; unlearning the pride of self, 
discovering that its victory is ruin, unlearning 
belief in man's own nature, discovering that its 
development is ruin ; unlearning the trust in a 
seeming sovereignty, discovering that to win it is 
death. The second characterised by learning ; 
learning to distrust self, to trust God, and to find 
life by doing so. These two processes are for ever 
going on. The ebb and flow, and parallel efforts 
are inevitable. There can be no smooth unbroken 
advance. We believe, for God has told us so, that 
Life shall conquer, but we have no authority for 
believing that Life shall conquer in any particular 
instance, any particular generation, at any parti- 
cular time. All alike cannot proceed equably. 



ON LIFE-SCIENCE. 1 13 

There must be constant trials : that is the mean- 
ing of a Fall and a Restoration. When man re- 
belled at the beginning, and broke off his union 
with the God of Love, he chose a rival power, and 
had of necessity to find out the kind of choice he 
had made, before he could make a true choice 
again. This was a necessity ; for the revolt was 
a revolt from Love. What else could be done, 
assuming such a revolt ? Could power inspire the 
lost love, and regain it ? Man had just revolted 
against power. Could force ? Does force in any 
form or under any circumstances inspire love ? 
Could knowledge and teaching ? The devil- 
knowledge and its glory neither cared for it nor 
would obey it. This was the Fall. Man had 
chosen a king who promised him knowledge and 
sovereignty, and rejected the King whose love he 
felt and knew in all things, to whom he owed 
everything happy and good about him as well as 
life itself. God permitted man to have the pro- 
mised rule though the devil promised it. Man 
became the highest visible power upon earth, in- 
vested with a sovereignty "as of Gods, knowing 
good and evil," having learnt to hate as well as 



H4 THOUGHTS 

love. But it was the sovereignty of a rebel, cut 
off from the Highest, cut off from Life. And 
man had to learn this. 

It may be that not only man was taught by 
this, but that, until man fell, the real nature of 
life was unknown to any being, excepting God 
Himself. It may be that no spirit, however great 
or glorious, save God, before the fall of man had 
been able to separate God's power from God's 
love, and to see how much higher love was than 
power, to see that knowledge-power — for that is 
the highest power which is mere power — was not 
identical with life, and that want of power was not 
the cause of the inferiority of evil. It is quite 
conceivable that in a world of Spirits, a world 
whose nature was such that evil could not display 
itself in any way which should corrupt, destroy, 
or bring to an end the subtle intelligences that 
dwelt there, evil might be incapable of showing 
its deadly nature, and the overthrow of evil 
might seem an act of arbitrary strength, and the 
reasons for its overthrow, if known, be received 
as simple faith and allegiance by angels and arch- 
angels who continued to be good, and knew not 



ON LIFE-SCIENCE. 1 1 5 

in their own nature the slightest taint of evil, 
and could frame therefore no conception, how- 
ever great their glory or their knowledge, of what 
evil was. But all this was altered as soon as 
they saw in man on earth the strange union of 
good and evil, love and knowledge, joined in a 
corruptible body, though not in harmony, and 
then perceived each working its will on matter 
that it could and did mould, whilst as one or 
other prevailed life or death followed as an in- 
evitable consequence by what we should call a 
law of nature. Then appeared perhaps a new 
truth ; then first was known the essential victory 
and life inherent in love, and the essential cor- 
ruption, decay, and death inherent in any power, 
knowledge, or force, apart from love. Hence the 
earth, small as it is, became a %karpov to angels, 
a place on which they could learn wondrous 
novelties of the nature of goodness and of God 
unknown in the Highest Heavens before ; a place 
on which the Son of God could become incar- 
nate, and by His Incarnation display to won- 
dering and attentive worlds mysteries of Love 
and divine nature which had been impossible 

8—2 



1 16 - THOUGHTS 

before in the perfect courts of the Almighty king- 
dom. It may be that new light not only of 
Love, but of mysterious knowledge, is being hourly 
shed amongst all the glorious beings that worship 
God by this revelation of His own nature and 
of the nature of evil. And angels desire to look 
into these things, as great and wonderful teaching 
for themselves, as well as from their delight in 
seeing the goodness of God working. Thus the 
struggle carried on on earth, the awful and seem- 
ingly disproportionate consequences of sin, acquire 
new significance. The misery, the tears, the pain, 
all the long agony of mind and body that the 
long years harvest so incessantly, are no useless 
offering, no tearing needlessly poor victims who 
are beneath such consideration ; but this earth is 
the scene, and we men the agents by which all 
created beings that know and feel, learn what 
God is, and with whom all created beings that 
know and feel, take ceaseless part with never- 
dying interest and love. But be this as it may. 
When this strange pushing of man's nature out 
of proportion, this inversion of the balance of 
love and knowledge took place in his being, by 



ON LIFE-SCIENCE. 1 17 

which knowledge, intellect, and power became 
his cherished idol, the first thing was to let man 
discover the value of his rebel-throne, find out 
his need, and unlearn his self-confidence. It fol- 
lows from this at once, that God would give him 
the means of returning to Himself, and that first 
one, and then another, would deviate from these. 
Then year by year fresh complications of facts 
and circumstances producing further ignorance, 
and various self-supplied idolatries as substitutes 
for truth or at first as deflections from it, would go 
on as they did go on, without apparently any 
great interference from God. And man, we are 
told, rose to a wonderful excellence of invention 
and artistic range and power, in his new sove- 
reignty, and sank to a wondrous depth of degra- 
dation as a social being, until God brought this 
first epoch of comparative letting things alone 
to a close, by destroying the whole race except- 
ing eight persons. So ended the first great ex- 
periment of man to rest on his own power, and 
construct a power-kingdom — his first great lesson 
in unlearning. There is no development from a 
basis of power towards life, and increased good, 



Il8 THOUGHTS 



and perfection. We know nothing further of this 
first epoch, probably because God gave no help 
whatever, after the expulsion from Paradise, that 
in any way altered or renewed the original state ; 
so all is summed up in the few pages which tell 
us of the wonderful intellect, inventive genius, 
power, and grandeur of the first race of men and 
— their utter corruption and destruction. The 
second epoch we are told opened with the know- 
ledge of a fatal past, with a fresh promise and 
revelation for the future. Still it was an absolute 
certainty that as impressions faded by time, and 
the power-worship and false-sovereignty principle 
acquired strength in proportion, the old process 
of revolt would go on ; and it would be necessary 
for the true King to proclaim Himself afresh to 
those who were willing to receive Him. The 
natural development of fallen man is rebellion 
and self-worship ; the counterpoise to this was 
a continual renewal of divine help measured out 
in exact accordance with the state of man, neither 
more nor less, inasmuch as any premature pre- 
senting of love-power was useless, and therefore 
to God impossible, until the bitter experience, 






. ON LIFE-SCIENCE. 1 1 9 

the unlearning process was completed, and the 
fulness of time come for imparting a renewed 
nature, instead of merely meeting occasional needs. 
These steps we know more about. As man again 
became corrupt, God chose out a family to ex- 
emplify how far family-life was capable of being 
made the instrument for restoring mankind. But 
before this took place, it was necessary that the 
society bond of mankind should have utterly 
broken down, and proved insufficient. It was ne- 
cessary, in other words, that man working in his 
own strength should have practically revolted 
from God again, and once more forgotten Him. 
This brought about the necessity of a new mes- 
sage, and a new message, the necessity of new 
proof, and new proof is what man is pleased to 
call a miracle, that is, a miraculum to him, as 
transcending any known power ; not a miraculum, 
as we have shown, in any absolute sense, for 
omne majus continet in se minus, and there is 
nothing wonderful in God, who creates, and up- 
holds, changing, in order to declare Himself to 
His human subjects, any part of the world-frame. 
First then miracles took place to individuals 



120 THOUGHTS 

and families in an isolated and apparently desul- 
tory way, in order to help them in the effort to 
make family-life do its work as a great bond. 
But when bitter experience had proved that family 
life could not hold society together, or make social 
life endurable, then a new revelation with fresh 
miraculous attestation, as was reasonable, took 
place to a nation ; and parallel with this ran on 
the great human intellectual experiments, by 
which Egypt and Assyria by bulk, Greece by 
intellect, discarding all idea of bulk, Rome by a 
combination of both the previous ideas, with law 
superadded, endeavoured to weld mankind into 
great organizations, which should live and progress 
and embody the power-sovereignty of man. But 
all failed. Whilst they were trying and failing, 
the Jewish kingdom was carrying on the experi- 
ment under God. The possession of the promised 
land was a kind of renewal of the basis of Para- 
dise, by which the Jews, as Adam before them, 
knew that whatever might be the case with others, 
they at all events had everything — home, country, 
happiness — as a direct gift from God. This more 
settled government of God on earth, in proportion 



ON LIFE-SCIENCE. 1 2 I 

to its perfection, required His direct interference 
less, and so comparatively few miracles were 
worked during the period of the Jewish national 
life, as the ordinary network of divine law and 
divine order was sufficient to carry on the experi- 
ment. But the corruption of the Jewish nation, 
in spite of their knowledge and their self-interest, 
proved once more that fallen man wanted some- 
thing more than knowledge, something more even 
than divine teaching, to restore the lost life. For 
"if there had been a law given," says St Paul, 
11 which could have given life, verily righteousness 
should have been by the law," and so by parity of 
reasoning, the Gospel, as far as it is only teaching, 
does not give back the lost life. When it had been 
seen in this way that not knowledge, not teaching, 
but life and living power and union with God by 
nature, was the great need, and when the heathen 
world had proved the same thing by its varied 
failures, then the fulness of time had come. 

The Jews had shown that even divine teaching 
and knowledge direct from God was too weak for 
the task. The intellectual supremacy of Greece, 
and the fierce legal organizing power of Rome, had 



122 THOUGHTS 

equally broken down, and made it plain that in- 
tellect and strength are but more elaborate curses 
in proportion to their perfection. Mankind had 
been shown for ever their inability of themselves 
to win back the lost life, or to do without it. Then 
the message of God and new powers with it were 
brought down to earth by the Son of God ; a 
greater kingdom than Canaan was established, with 
more perfect channels of order and government. 
Then, as was certain to be the case, miracles were 
worked to attest the new message, and when the 
message was attested, were merged in a perfect 
organization of daily power. So eighteen hundred 
years of light and blessing, fresh progress year by 
year, and life subduing sin and death by means of 
grace, and constant help divine, have taken their 
place, and pass on in even flow the Love of God 
for man. This is development. Let those who 
object because they do not understand, reflect £hat 
not to understand only means want of knowledge, 
unless there is the suppressed assumption behind, 
that the statement under consideration is false. 
Let them consider that the history of the world 
has to be reconstructed if the Scriptures are not 



ON LIFE-SCIENCE. 123 

true. So now once more a third Paradise, as far 
as evidence goes, has been constructed on a greater 
scale, and the Christian finds himself placed in it, 
surrounded with blessings which centuries of his- 
tory prove to have come direct from God, as he 
needs must know unless he chooses not to know. 
The lost life has been given back, higher powers, 
a nobler nature capable of a nobler development 
for good ; and day by day this restoration goes on, 
and needs no further confirmation or extension on 
the part of God. The one only true miracle, as 
being the one only exercise of God's power and 
love that deals with spirit-life, the incarnation 
of the Son of God, completes and at the same 
time renews everything evermore. Not again 
shall any new revelation be made on earth, not 
again shall man proclaim God to man on a new 
basis, neither in the desert of the world and its 
wisdom, nor in the secret chambers of eclectic 
holiness shall Christ be found. When He next 
comes every eye shall see Him at once ; none 
shall have time to tell his neighbour ; " as the 
lightning shines from the East unto the West, so 
shall the coming of the Son of Man be," instan- 



124 THOUGHTS 



taneous, complete, universal. The kingdom of God 
is here now, organized as far as it ever will be for the 
earthly society. And this state of things is precisely 
what reason tells us we do see as a fact upon earth, 
at the same time reason tells us we cannot account 
for the fact in any other way. It is evident that 
all human wisdom must stand or fall by its results 
amongst mankind ; every system, however good 
it may appear on paper, if it will not stand the 
test of actual practice is a dream, or worse. The 
men produced are the sole test of right or wrong 
doctrines, the leaders and representative men are 
the highest proof of life or death in a teaching. 
It is idle to take the fine sentiments of books, 
which are very often most deceptive, and judge 
any question of human life and death by what 
the foremost men write about it. Our intellects 
are no judges of the practical bearing of such 
things ; the product of law and teaching with 
living hearts can only be known afterwards, and 
when known by the result of the mixing the two, 
ought to be accepted as final. It is therefore, as 
reason tells us, a final proof without appeal of the 
falseness of the old doctrines, that every heathen 



ON LIFE-SCIENCE. 1 25 

nation as it rose to a position free and powerful 
enough to give the rein to its own ideas and carry 
them out fully, perished. And the highest men in 
any system are the crowning effort of that system 
by which it can best be judged. This ought to be 
fully recognized. Take then an example of this 
law. When Imperial Rome was power-mistress 
of the world, mighty, intellectual, civilized, rich in 
all things, past and present, and possessed of out- 
ward beauty, strength, and luxury, the master of 
that world, if that power-system was any rational 
progress in good, represented the culminating 
point of happy excellence. There rose an emperor 
at that zenith, the very embodiment of the king- 
dom he ruled, intellectual, scornful, strong, a man 
of power, of solitary supremacy, Tiberius, whose 
history none can read without strange convictions 
of his fiendish grandeur. He has left us a state 
paper, one of the most curious in the world, 
written to the great Council of his empire, from 
the sunny shores where he lived in his voluptuous 
lair. The state paper which was read to the 
Senate opens in the following words, " My lords, 
may all the gods and goddesses destroy me by 



126 THOUGHTS 

a more deadly death than that which I feel I die 
daily, if I can tell what to write to you, or how 
to write to you, or what in the world I should not 
write to you to-day." Fearful words of remorse 
and scorn, remorse that could not be hidden, and 
scorn that cared not to hide it, from the topmost 
height of the great pyramid of sovereignty set up 
by man, the long result of ages of self-worship. 
But does not reason tell us exactly this, that we 
see man the visible king of the world, accountable 
to no higher power than can be seen, gaining 
knowledge and glorying in it, but met everywhere 
by the dread fact that power and knowledge, the 
greater they are, are the greater curse, unless 
directed and controlled by right feeling and un- 
selfish, that is, power-rejecting, love. This is what 
man requires to learn, and it is not learnt once 
for all. There is no ground for supposing that the 
revolted intellect and power-worship will ever relax 
its efforts. Every generation has to learn it ; the 
lesson in one shape or another is ever present ; 
as yet the world seems barely to have got beyond 
the alphabet of this lesson. Yet men might just 
as well worship their thumbs, which have been 



ON LIFE-SCIENCE. 127 

proved by anatomists to be the great bodily in- 
strument distinctive of man's power, as their in- 
tellects, which are the soul instrument. But till 
the foremost nations of the world~start as nations 
on true principles of life, and lay aside thumb- 
worship in its coarser forms at all events, there 
can be no hope of any great advance in the 
happiness of the human race. So this learning and 
unlearning, this pushing forwards of thumb-wor- 
ship, till its successful and baffled votaries look in 
dismay for help, undone by success — this coming 
forward of God's gracious world-plan, its partial 
acceptance, its rejection again — must still be re- 
peated in endless cycles, only that some gain in 
general practice, some deepening and widening of 
the area of acknowledged truth takes place each 
time. But the great inequality is a necessity, till 
man will learn the lesson that power-worship is a 
delusion, and cease to fall on his knees before his 
own thumb, bodily or intellectual. Knowledge 
self-discovered, so far from being the way by 
which man is to be developed, and the human race 
advanced in nobility, is absolutely, when taken 
from this point, the great barrier to development; 



128 THOUGHTS 

since true development is the return to the alle- 
giance of the King of Love and Feeling, as shown 
in common life, amongst the weak and mean, in 
unselfish renunciation of power ; and false develop- 
ment is the selfseeking power-worship of the 
knowledge-idolater, who clings to the old promise 
that had a sort of truth in it, " Your eyes shall be 
opened, and ye shall be as Gods, knowing good 
and evil;" the old promise which first made man 
rebel and lose his place in creation. And reason 
tells us this is true in fact, whilst revelation ex- 
plains how it came to pass. 



ON LIFE-SCIENCE. 1 29 



IX. 

The facts of the world make it evident to a rea- 
soning being, as has been shown above, that God 
has created and ever upholds all things, and that 
He cannot have put His highest creatures on an 
earth neither fitted to them, nor they to it. This 
again proves that intellect cannot be the great 
motive power, and that of necessity there must be 
the means of enabling all men, everywhere, and at 
all times, to fulfil their proper functions. These 
means are found in connexion with man's feelings, 
continuous in action, and working from the begin- 
ning. And the inexplicable network of circum- 
stances and contradictions becomes disentangled 
and consistent, when taken to the light of a truth 
declared by God to man ; the truth of man's fallen 
nature, of lust for power having caused a revolt 
from goodness and love. 

This makes all plain to man's reason, and shows 
him the doings of all generations resolved into a 

9 



130 THOUGHTS 



perpetual series of trials, in which the natural de- 
velopment of fallen man into a power-kingdom and 
thumb-worship was first allowed to work itself out 
in two great epochs, the one ending at the Flood, 
the other with Rome's gigantic sway, and her utter 
failure to bind the world together ; and then the 
love-kingdom which had been gradually advancing, 
like silent light, with a history of its own, rose 
fully on the world in the person of the Son of God 
made man, and as man establishing a natural 
development towards good and self-sacrifice in His 
kingdom as an equipoise to the natural develop- 
ment to power and self-seeking and death in the 
old kingdom. From that time the course of the 
world has been changed, the trials have become 
reversed in appearance, instead of the quiet out-of- 
the-way solitary experiment of one family, or one 
small kingdom, lighted by divine truth, all the 
glory and might and progress of man have by 
degrees developed out of this new spiritual crea- 
tion, which has gathered even its enemies into its 
outer circle ; so that at this present time, no na- 
tion, that has any claim to rank amongst the fore- 
most, is left outside. But inside the circle the 



ON LIFE-SCIENCE. 1 3 1 

trials are carried on. If lust of power and the 
development of fallen nature predominate, a na- 
tion wanes and sinks back ; if power, whether of 
fleshly hand, or intellect hand, is thoroughly kept 
in the servant's place, which is its place, and right 
feeling predominates, then a nation lives ; lives, as 
continuing the unbroken living line of those who 
from the beginning have given up power-idolatry 
and revolt, and gone back to the first allegiance. 
For this kingdom never dies, it passes back in an 
unbroken series of believing men, a line of well- 
known history, through Christian ages to Christ, 
back through Judaism to the Patriarchs, back 
through the Patriarchs to Adam, and to the first 
promise. This vast mass of history and fact has 
a thread of supernatural and revealed truth run- 
ning through it from end to end : remove that 
thread, and the facts fall apart ; none are account- 
ed for, no explanation is possible. The state of 
the world to-day as an historical fact cannot be 
disconnected from Christianity, or Christianity 
from Judaism and its historical facts, or Judaism 
from the Patriarchal history ; and every one of 
these is permeated by divine interposition, divine 

Q— 2 



132 THOUGHTS 



revelation, divine claims. Thus there is an unin- 
terrupted living stream of certain ideas and beliefs 
beginning in remote ages, and a remote corner of 
earth, always enshrined in a human society, never 
existing as a mere dogma, and culminating in the 
present history of all the most enlightened nations 
on earth. Those ideas and doctrines throw aside 
power- worship ; and the men who hold them, as far 
as they truly hold them, set themselves in direct 
antagonism to all the forces worshipped by the 
majority of the human race, and appeal to all 
mankind through the feelings common to all man- 
kind. 

The upholders of these conquering beliefs have 
always declared themselves messengers delivering 
a message. They have always disclaimed origi- 
nality, they have always appealed to all in a way 
that all are qualified to try. Now these world-wide 
facts of history exactly fulfil the conditions which 
any person must frame for himself who believes in 
a God, and proceeds to examine the state of this 
earth and its inhabitants, and to theorise on the 
problem how to bring good home to every man. 
The doctiines declared satisfy man's reason and 



ON LIFE-SCIENCE. 1 33 

reconcile, as has been shown above, the apparent 
contradiction of a race of creatures, one in nature, 
so divided and torn by differences of all kinds. 
The simple question remains : is the history of 
all these thousands of years true or false ? It is 
not enough for critics to impugn this, and attack 
that. The true task of those who make their own 
unwillingness to understand an argument for re- 
jecting or traducing the Scriptures and Christian 
society is this ; they must reconstruct the world- 
history afresh on other terms and account for these 
statements that have hitherto been received having 
been received. If all this is a lie, or a mixture of 
truth and lies, then a lie or a mixture of truth and 
lies is the one continuous life, the great living 
power, which the highest intelligences visible on 
earth have lived on, now live on, have grown, and 
now grow by. To believe this is indeed to have a 
capacity for belief. The calmly sceptical mind 
finds it much easier to take and digest Scripture 
with all its difficulties, than the dish which enthu- 
siastic philosophers, like children let loose, and 
roasting potatoes at a fire of weeds, relish so 
keenly, because it is their own cookery. Mankind 



134 THOUGHTS 

have a history and a growth.. The record of this 
growth, and the laws of it, are found in the Scrip- 
tures ; the facts of the world and of its series of 
dead empires, are found in common history. As 
history, both these entirely independent records in 
all results are identical. The difference is, that the 
world-history explains nothing, and records a series 
of deaths of empires that rise and perish, whilst the 
Scripture history explains everything, and its im- 
perial subjects form an uninterrupted current of life, 
which never stops, only changes its form. It is not 
enough then to criticise what time has made in- 
tricate or unintelligible. The world-history must 
be rewritten, with a satisfactory explanation how 
the noblest and greatest nations and the noblest 
and greatest men have been produced by a far- 
rago of lies, or a mixture of lies and truth. The 
question is, has the God of Truth permitted His 
best and highest on earth to be cherished into 
their higher state, to be made true — by a lie ? 
If a man can believe this, reason at all events 
has ceased to be an arbiter for him. The com- 
mon facts on which all life with its transactions 
is based have ceased to exist for him. He belongs 



ON LIFE-SCIENCE. 135 

not to our human world. He is either above or 
below humanity, and in neither case amenable to 
human motives. Reason most plainly declares, 
when the proposition is once stated, that there 
is a God creator, that all He does must be true, 
that He cannot have left His highest creatures 
on earth without guidance, that a power which 
belongs only t© few cannot be His guiding power, 
that a power which at its height has destroyed 
every kingdom yet known cannot be His power 
of life; that His reasoning human world must 
both have a choice between rival claims, and the 
means of making a right choice ; that there must 
be a Law of God, and a set of men as guardians 
and embodiments of that Law, and that this Law 
of God must be the means by which life and 
truth and true greatness are preserved ; that this 
Law of God must in all essential particulars be 
truth ; that ardent pure love of truth cannot be 
the product of lies. Reason shows us two de- 
velopments at work, the development of revolted 
man to thumb-worship and the idolatry of power, 
and the development of man returned to his al- 
legiance towards a kingdom of love and life. The 



I3 6 THOUGHTS 



History of the world is made up of the progress 
of these two. Up to the coming of Christ the first 
development predominated both in extent and 
outward greatness ; since the Coming of Christ the 
second development is encircling all things. Their 
progress, their conflict, and the complications that 
arise from their conflicts and intertwinings form 
Modern History. But History is despised by 
philosophers if what are called philosophic writ- 
ings are written by philosophers. 



ON LIFE-SCIENCE. 1 37 



X. 



HISTORY shows us clearly amongst the races and 
nations, one stream, and one only, of existence 
on earth living and progressing from the begin- 
ning. Empires rise, and empires fall, embodying, 
one after another, various principles ; but one 
society, or family, or nation, or set of nations, for 
the circle enlarges as time goes on, which repre- 
sents a principle, and has a written code of in- 
struction, and a polity, lives, progresses, flourishes, 
exactly in proportion on the whole to its being 
a true embodiment of that principle and those 
instructions and polity. The Christian nations at 
the present moment are heirs of this undying in- 
heritance. And if History shows us this, reason 
shows us no less clearly that this continuous life 
and progress cannot be the birth of a lie, or be 
based on a lie, or on a mixture of truth and lies. 
Lies are not the life-power in man. 



138 THOUGHTS 



Reason calls on those who seek to impugn the 
charters of this inheritance and polity, or to rival 
them, not to object, because they do not under- 
stand parts, or cannot harmonize and put together 
scattered pieces, but to reconstruct the known 
history of the world on a different basis. Reason 
calls on them to explain at the same time, how it 
is that all the purity, holiness, and progress of the 
world has at least been interwoven with the sys- 
tem to which they object falsehood, even if they 
deny that the system has produced it. Reason 
calls on them to lay aside the tacit assumption 
of omniscience, which underlies so many of the 
cavils at things which the critics do not under- 
stand ; to remember also that in a narration of 
facts, if the fact really did happen, (which is a 
matter of testimony,) the improbability that it 
should have happened is gone. And the wildest 
possible hypothesis which serves to show that the 
fact stated to have happened could have happened 
as it is stated, however valueless, is of equal value 
with the most plausible theory which wants to 
make out that it did not. The real and only proof 
of a fact, or against it, is the testimony. The 



ON LIFE-SCIENCE. 139 

testimony of the truth of the facts of religion is 
simply the history of the world. When objectors 
and philosophers have finished the first most 
urgent task of writing a new world-history, without 
Christianity, as it states itself to be, and as it 
actually exists as a fact open to examination, it 
will be time to listen to questions of probability 
and improbability, and to weigh arguments arising 
from our ignorance of old times. 

It is also in accordance with reason that any 
subject of investigation should be investigated in 
accordance with its own claims, as Aristotle ob- 
served long ago, that it is absurd to ask for de- 
monstrative truth from rhetoric, or to accept pro- 
babilities from mathematics. Aristotle also observes 
that no man can judge who does not know a 
subject, and has not educated his mind for judg- 
ment, and peremptorily warns off, and scornfully 
dismisses from his lectures on moral philosophy 
every one who is of loose habits and an ill-dis- 
ciplined mind. 

There is reason in this. It obviously is absurd 
for a sensual man to set himself up as a judge 
of purity, and so on. But if this is reason, in re- 



1 40 THOUGHTS 

ceiving a heathen philosopher, it remains reason 
in receiving the Word of God. The Word of God 
claims to be judged by those who live by it, "Do 
my will and you shall know." No person who 
lives by Scripture doubts its divinity. The Word 
of God claims to be a living power of feeling 
and love, and reason must admit in this case, 
as in the case of the heathen Aristotle, that e/caoTo? 
Kpivei /caXoos a tytyvvcKei, a man must know his 
subject before he judges it, and that a man does 
not know his subject who applies the laws of 
feeling to mathematics and intellectual knowledge, 
or of mathematics and intellectual knowledge to 
feeling. 

Now Christianity asserts that the motive power 
of the world is love, and that man has been 
created to love truth. 

The teaching of Christianity therefore, whether 
written or oral, will have been framed with the 
view of testing love of truth. 

But the intention of an ordinary history is to 
impart a knowledge of facts. 

The intention of ordinary teaching is to cul- 
tivate the intellect. 



ON LIFE-SCIENCE. 141 

This difference in the purpose for which they 
are written will affect the documents and writings 
of Christianity exceedingly. The Scriptures are 
books written with the view of testing man's love 
of truth. " He that hath ears to hear let him 
hear" is their motto. They use no force even 
of demonstration, they are not intended simply 
to give man more knowledge, or to satisfy man's 
craving for information. Their main lessons, in- 
deed, of the divine power and goodness, and of 
man's happy dependence on God are plain enough ; 
but as knowledge of truth, divorced from love of 
truth, is devilish, the Scriptures are framed to 
hide as much as to reveal, or rather only to reveal 
what they have to reveal in proportion to the 
readiness of the heart to love the revelation. 
They follow in this the example of Christ, who 
was very careful not to show forth His glory 
amongst unbelievers, and for this reason constantly 
forbade the publication of the mighty works He 
did; lest the unloving knowledge of those who 
heard should be to them a curse. He did not 
wish to prove Himself to be the Son of God, 
but to be discovered by loving watchful hearts. 



142 THOUGHTS 



So also does Scripture work. It has been well 
observed 1 that "as Almighty God is ever knowing 
and dealing with the thoughts of the hearts, His 
words have some special reference to them. Nor 
can we ever be sure that the object of divine 
words is merely to impart knowledge. They may 
have other objects which are better attained by 
our difficulty of comprehending them, than they 
could have been by their clear meaning." 

Moreover, as love of truth has to be tested, 
anything that is a fair test of love of truth falls 
within the scope of their plan. This would of 
itself imply the possibility of much difficulty and 
obscurity. Nay more, it would not necessarily 
form any part of the divine plan to shield the 
narrative from errors of fact, where errors of fact 
did not in any way impair the main truth. For 
example, it would not be a necessity that an 
inspired Apostle, writing by inspiration, should 
be protected from asserting on imperfect human 
memory or knowledge, that four thousand men 
were fed with five loaves when five thousand was 
the actual number, or with six loaves, when four 

1 Isaac Williams. 



ON LIFE-SCIENCE. 1 43 

was the actual number, but it would be a necessity 
that no exaggeration or diminution should take 
place which in any way affected the credit of 
the miracle, and made that seem miraculous which 
was not truly so, but due to ordinary means 
well managed. 

This last would be a lie either implied or 
expressed. It might conceivably form part of 
God's plan to permit human inaccuracies as a 
test of true heart-love for truth, able to discern 
truth and love it on its broad great claims through 
such accidents. It would not in any way be 
necessary that men should have any conscious 
knowledge of the working of such test-work, or 
guess even at its existence. It would be enough 
that the hearts were tried whether they knew 
how they were tried or not. The non-knowledge 
might form the most valuable part of the trial. 
I do not say that God has dealt with us in this 
precise way. That depends on how much in His 
allwise counsel man was seen to be able to bear 
with advantage ; but it is quite clear that up to 
the point man could bear with advantage, it is 
consistent with the plan as a test of feeling that 



144 THOUGHTS 

man should be tried, and possibly tried in this 
way. If man's discernment of truth was not tried 
by Scripture, the Scripture would cease to be 
a test of man's love of truth, that is, would cease 
to do what God meant it to do. It is obvious 
if these conclusions are correct, how childish many 
of the criticisms of Scripture become. Many of 
the most acute intellectual critics criticise and 
condemn the Scriptures for precisely doing their 
intended work in the best way, for not being 
written on a basis of fact-narrative and infor- 
mation, for not satisfying the intellect, for pre- 
senting many difficulties. But it is the essence 
of their plan that there should be many difficulties 
for the intellect, much need of faith and humility 
for the heart, but full satisfaction for the loving 
heart, but not the slightest shadow of moral false- 
ness. Fact-mistakes are possible, lies impossible; 
whether they are lies in fact or in moral con- 
clusions. The Scriptures, then, are designed as 
a perpetual test and appeal to love of Truth in 
man, as a perpetual humiliation of the intellect as 
far as it usurps God's throne, as a perpetual veil 
before the unbelieving mind, as a perpetual re- 



ON LIFE-SCIENCE. 1 45 

velation of fresh glory to those whom love prepares 
to receive it, and as light to the heart that can 
see. The motive throughout Scripture is love of 
good growing from the sight of what is good, 
because man is created originally to love good. 
And Scripture to the good man is nothing else 
but a perpetual unveiling of truth to be seen by 
the heart that cares to see, as plainly as light by 
the eye ; and for a like reason, that each is created 
for the other; and truth is as utterly hidden from 
the heart that does not care to see, as light from 
the blind. If we look to facts we shall at once 
perceive that man is created with a love for truth 
of this kind, quite independent of all calculation 
whether there is any loss or gain in it, power to 
be got or given up. Nay, the moment calcula- 
tion begins, love goes. And this highest created 
faculty in man has nothing to do with self-interest 
however disguised. The summum bonum of man 
is not his own happiness, or any name whatever 
which implies, however remotely, a calculation 
of loss or gain. The fact that God has ultimately 
made happiness, follow man's highest faculty, 
though it may serve to blind intellectual man 

10 



146 THOUGHTS 



to the truth does not alter the truth. Entirely 
unselfish love for truth is the first and highest 
be-all and end-all for man, unaffected by the fact 
that it is happiness also. Light is light, though 
the free splendour of the summer sun, as he 
marches over happy lands when morning draws 
the shadows from the hills, be to some nothing 
more than the hope of a market-place coming, 
all prisoned into one narrow thought of bushels, 
and barley, and beer. Take any great deeds, 
any truly noble deeds, analyse them, say in any 
instance whether any thought of self can have 
been in the heroic doer, or is in the thrill which 
the hearer feels for it. I will quote two instances 
from occurrences in the Indian mutiny which have 
fallen within the range of my own knowledge, 
one the deed of an Englishman, the other of a 
Sikh. They will exemplify what has been stated. 
One quiet Sunday morning in June, English men 
and women met as usual in church, and the 
familiar prayers were on their lips with many a 
thought perhaps of friends far away and their 
English homes, when a message came that the 
mutineers were on them. There was just time 



ON LIFE-SCIENCE. 1 47 

for the defenceless congregation to escape into 
an untenable fort, a helpless, unarmed multitude, 
saved for a moment, a little space left for them 
to look on death before they died. Amongst 
that throng of families an hour before in peace, 
but now with the sword so near, there was one 
man of high rank, well mounted, who had a chance 
for his own life, but he would not leave them, 
he calmly waited till the mutineers came up, and 
then stepped out on the wall, proclaimed his rank, 
his titles, his name, a name well known in India, 
a name honoured and revered; and he strove to 
make terms with those murderers by offering to 
give himself up at once for them to work their 
pleasure on, if they would let the rest go. Surely 
never, save in the courts of heaven, have titles 
and rank been named more nobly, never have 
they been more full of honour. When at Mo- 
humdee Mr Thomason did this, where was the 
self-interest ? When we read it, where is the self- 
interest in judging it noble and loving it ? 

Once more, when the English judge knew that 
the mutiny was going to break out, but could not 
show his knowledge as no open sign had been 

10 — 2 



148 THOUGHTS 

given, and had to go to his court as usual un- 
armed — to die as he believed, to be murdered, 
alone, without a struggle ; then how his heart rose 
within him when his poor native Christian ser- 
vant, unbidden, as he went to his seat, silently 
followed him, strode up through those bloodthirsty 
men and took his stand behind his master's chair, 
armed to the teeth to defend him or die with 
him, " amongst the faithless faithful only he." 
Do we think of the loss or the gain as that story 
of dauntless love is told us ? did he, when he did 
the deed ? It is the thing itself, the light that is 
loved, the unselfish greatness, not a calculation of 
profit either in this world or the world to come. 

That man knows not love who can say that 
love is self-interest disguised. Man's true life is 
the learning to love rightly. This is progress. 
This makes the earth a home for better, and there- 
fore for happier beings, though I admit it is not 
possible to separate the two. Would a perfect 
knowledge of Greek do this ? or of astronomy ? 
or chemistry? or the origin of species? any or all 
of them? or any other intellectual gain which is 
boldly called truth? All the discoveries that ever 



ON LIFE-SCIENCE. 149 

have been made, or ever shall be made by man's 
busy brain, will not heal one pang of his wounded 
heart. Does the dying cottager care for the last 
new planet ? or the dying philosopher either, if his 
heart is sad or guilty ? The things belong to dif- 
ferent worlds ; but these are facts, and it is not phi- 
losophic or rational to disregard facts, and put the 
phenomena of Life-science on one side, and all 
that reason confirms to us of the character of life, 
and the message of God the highest Living Being 
to man His highest living creature on earth. Be- 
cause the method of proof is different, it does not 
make the proof less strong. Two and two make 
four. This is one kind of proof. The open eye 
sees light. That is another kind of proof. No 
one can assert that light is less certain to the see- 
ing eye than 2x2=4 is to the intellect ; or, than 
the light of a true deed is to the heart It is true 
the eye does not learn light, and cannot commu- 
nicate light; and the heart does not learn truth, 
and cannot communicate the feeling of truth. 
Man loves, and no one doubts it. Man loves truth, 
and science disregards it. But day by day men 
are visible, if science has the eyes to see them, 



150 THOUGHTS 

whose lives attest that the light of justice, of holi- 
ness, of purity, of humility, of truth has dawned 
upon them, and whose lips attest that this is from 
Christ. Why should they be disbelieved? On 
what rational theory are the truest and purest of 
mankind put out of court as unworthy of credence, 
as idiots in fact, or liars? Certainly there is 
nothing in common between the intellect gradu- 
ally discovering or thinking it discovers new facts 
either in the material or moral world, which it 
calls truth, and the heart receiving the flash of the 
light of truth, that is, of the nature and dealings 
of God, which is light and truth, and loving it. 
There is no inconsistency whatever in supposing it 
possible for an animal to acquire knowledge, at 
least philosophy cannot allege there is; for phi- 
losophy at all events often puts man on the level 
of an animal. But in good truth an animal may 
well be imagined capable of acquiring knowledge, 
and developing by doing so into a far more pow- 
erful animal, and if such was the world plan, 
arriving at any conceivable capacity for discovery 
of facts, for calculation, for logical acuteness. Such 
an animal would intellectually be far stronger than 



ON LIFE-SCIENCE. 1 5 I 

man, but so is a horse in body. The inconsistency 
is in supposing that any extension of strength either 
in body or intellect would make an animal more 
than an animal, or pass across the awful boundary 
between the knowledge of things created, which is 
intellectual knowledge, and the feeling of the 
nature of God the Creator, which is the know- 
ledge of Truth. The knowing animal would not 
pray or worship because it knew of wonderful 
things; it would not be a bit the more advanced 
in that other world of the feeling of Divinity, of 
the nature of God that is reached by feeling, be- 
cause God has made the one answer to the other 
as light to an eye that sees. No conceivable in- 
tellect would do this, any more than in the body 
strengthening the hand would make the hand into 
an eye. Man who feels and loves, man able to 
see God, can by no degradation be made an ani- 
mal only capable of calculation, reasoning, and 
analysis of matter. And the calculating animal 
can by no extension be made into man who loves. 
God, now as of old, is not in the great and strong 
wind that rends the mountain and breaks in pieces 
the rocks before the Lord. The complete know- 



152 THOUGHTS 



ledge of the winds and rocks would not find God. 
And after the wind comes the earthquake, but the 
Lord is not in the earthquake. A complete know- 
ledge of the earthquake and its forces would not 
find God. And after the earthquake a fire, but 
the Lord is not in the fire. A complete know- 
ledge of the fire, or of all fires in the sky or on 
earth would not find God. And after the fire a 
still small voice. Then, Elijah-like, the true spirit, 
the man of the true heart, humbly wraps his face 
in his mantle, and comes out, and hears and an- 
swers, for the Lord is in the still small voice that 
strikes straight on the heart ; the Lord is in the 
light which at once is seen, and loved by the 
heart-eye: and is not discovered in the material 
things that herald His coming. 

There is no knowledge like this : no demon- 
strative dead facts compare in intensity of con- 
viction with sight, with sight seeing light, and 
with the living eye within, the pure heart, the 
clear unblinded love, which sees God, on which 
truth has flashed, in which divine truth dwells 
enshrined, a perpetual fountain of light ; so that 
men who once see cannot deny their sight, but 



ON LIFE-SCIENCE. I 5 3 



stand, or have stood, calm, unmoved, gentle, full 
of peace, at the fire, at the sword, at any torture 
of deed or word, in old days, or now. This, reason 
tells us, is truth ; but rinding out facts about matter 
and then spinning theories, and hanging them 
about creation, has nothing to do with life. It 
may be very useful, very interesting, very neces- 
sary, but it deals with matter and things seen. 
It is not life, or life-science. Reason tells us this. 
God declares He has revealed His truth to man. 
Reason takes the facts of the world combined 
with this declaration and compels us to assent 
to it. Reason sends us to the feelings as the 
sovereign power, the great motive power. God 
deals with the feelings, and requires us to subor- 
dinate our intellect to right feeling, as man does 
in fact, by an unconscious process, in the support 
of the natural life. For man eats to support life; 
reason tells us this is necessary, and sometimes 
prescribes limits, but reason bears witness that 
in health hunger, not reason, is the moving and 
directing power. 

When philosophy bids us cast aside every 
thing but the siccum lumen, if the direction is 



154 THOUGHTS 

given in life-science, it is much the same as telling 
a man to open his ears to intellectual proofs, but 
to be sure carefully to shut his eyes in his passage 
through the world against all he sees. There is 
no objection to doing so, for those who like to 
do it. There is no objection to their treating 
the Scriptures as an intellectual problem, and 
assuming the human intellect to be jmerpov Trdvrcov; 
only as the plan is irrational, and carried out in 
utter disregard of the facts and theories of the 
subject it handles in this lordly fashion, there is 
an objection to such people requiring the sub- 
mission of those who think reason as far as it 
reaches a safe guide. And it is hard to see why 
rational beings should be taunted because they 
take the facts of the world, and are willing to 
receive a reasonable explanation of them, even 
if it does come from God; though not hard to 
understand why self-constituted omniscience could 
taunt them. Reason tells us this is a matter of 
course ; and no reasonable being can be dissatis- 
fied with what is in accordance with reason, but 
will accept this state of things as one more proof 
that true development is utterly opposed in theory 



ON LIFE-SCIENCE. 1 5 5 

and fact to every form of power-worship. Reason 
is perfectly willing to listen to the sneers of phi- 
losophers, and accepts them as proof of its own 
conclusions. But reason does not require that 
any one should believe nonsense which smacks 
of the philosopher's stone, 



IS" THOUGHTS 



XL 

It was shown in the earlier chapters that the 
conditions of human life rendered it absolutely 
certain, that the intellect could not be the great 
moving-power of human progress ; and that the 
reasoning powers of man were totally incapable 
of raising him, as a race, to a higher state ; in 
fact, that there was no true progress in intellectual 
discoveries. But when we pass from the lower 
ground of purely human effort to the government 
of God and His revelations to mankind, there also 
the same argument holds good. Man must de- 
throne and set aside his intellect as a judge and 
master in religion, and retain it as an obedient 
pupil and servant. Fire is a good servant and 
bad master, says the proverb; and so is the in- 
tellect. The intellect itself tells us this truth, 
if we consult it truly. All mankind ought to be 
brought to happy life. But not one in a million 
is an intellectual judge, not one in a million is 



ON LIFE-SCIENCE. 157 

able to acquire the knowledge of evidence, or to 
weigh it when acquired. Under any conceivable 
circumstances the great laws that demand so much 
time for the support of man's natural life will 
prevent the proportion of intellectual monasticism 
from being perceptibly altered as regards the 
working practical majority. The lordly abbots 
of the intellectual world are but few in number. 
If this is true, the same incapacity which we found 
before, must attend man in receiving intellectually 
the revelation of God also. It is clearly impossible 
for each man to hew out his own Christ from 
Scripture. The majority, the vast majority, must 
take their Christ from others. The more men 
face the facts of the world, the more they will 
find that in all things, religion included, this faith 
in others is a necessity. The real question is, 
what guarantees have we for a right faith in others ? 
Mere knowledge gives no such guarantee. The 
fruit of the Tree of Knowledge does not hang 
down now for any one to pluck as when Eve took 
it, but has retired into the topmost branches, and 
is as hard to get at as a cocoa-nut. It is pleasant 
to watch from below the movements of the agile 



158 THOUGHTS 



intellects that can reach it ; pleasant to catch what 
they graciously fling down ; but when we are told 
to leave our ploughing, and sowing, and reaping, 
by which we live, and devote ourselves to climbing 
as the sole worthy object of existence, then we 
begin to look at the tree and its hard smooth 
stem, and to look at the fruit of the tree, how- 
ever pleasant it may taste, and consider seriously 
whether there is any ground for believing the 
oracles in the topmost branches, and for fitting 
horny working hands to the polished bole, and 
leaving the land untilled. Reason cannot believe 
that there is. But if intellect clearly cannot be 
our guide in common life or in God's revelation, 
the question assumes this form : Has not God 
provided for this seeming deficiency, and fitted 
His means to His material, and declared His will 
to unintellectual man in such a way as to effect 
His object, and not left him, first of all, utterly 
at sea in his own person with an intellectual 
choice to be made, and no intellect to make the 
choice ; or, secondly, left him utterly at sea with 
respect to teachers, quite without sign-post as to 
whether the Christ of Ecce Homo, or the Christ 



ON LIFE-SCIENCE. 159 

of Renan, or of any other writer or sect, who 
have carved a Christ out of Scripture, is to be his 
Christ ? Surely reason tells us that God would 
not be God, had He not in some way provided 
for this difficulty. That way we will now consider 
in outline, dismissing finally the idea that the 
intellect is a master to lead us to God. 

The Scriptures, it has been shown above, are 
a test of feeling, designed to prove whether man 
loves rightly or not. But if this was all that was 
given us it would be open to the objection, that 
living breathing man, with his warm humanity and 
quick sensibility, would be tested very imperfectly 
by a book, even if all could and did read that 
book. From the very beginning divine truth has 
been enshrined in a human society, first, in the 
family ; this was Patriarchal life ; next, in a na- 
tion, this was the natural bond of race ; lastly, 
in a spiritual kingdom bound together by the 
spiritual bond of transmitted spirit-birth. It forms 
no part of the present discussion to note any of 
the objections raised by man to the conditions 
God has appended from age to age to His reve- 
lation and gifts, beyond observing that these con- 



160 THOUGHTS 

ditions invariably, in one form or another, demand 
humility in the receiver, and also that, as being 
tests of love, they invariably start with a broad 
great certainty of glory and beauty combined with 
many human shortcomings and unlovely begin- 
nings, which serve to test the strength of the love 
and try its sincerity. Difficulties in fact of two 
kinds are a part of the plan ; firstly, difficulties 
arising from man's rebel will which is being tested, 
and which is averse and feels repugnance to the 
will of God, even when in itself that will is ob- 
viously gracious ; this is Naaman's difficulty, when 
he refused to wash in Jordan and be cleansed of 
his leprosy: and secondly, difficulties which God 
intends as stepping-stones to higher truth, but 
which nevertheless in their first aspect front man 
as a solid wall of rock, and require his willing 
exertion to get up on them, and thus turn them 
into steps instead of barriers. Of this kind, was 
our Saviour's discourse on His Body and Blood 
being the life of the world ; after which li many of 
His disciples went back and walked no more with 
Him." And there is a third source of difficulty 
worth noting, though in its nature transient, the 



ON LIFE-SCIENCE. l6l 

difficulty that arises from the human vessels in 
any generation or number of generations distort- 
ing in their practice the divine truth they were 
meant to illustrate ; this is the difficulty the Jewish 
priests created, when they used the commission 
given them by God in order to receive the offer- 
ings of the people for their own lusts ; or which 
the Jew in the wilderness created, when he kept 
the manna given from heaven by God, contrary to 
God's will, till it bred worms and stank. Even 
bread from heaven stank, when misused, and be- 
came a loathsome and disgusting putrefaction. 
But the cure of this difficulty is obvious ; go back 
to the divine command and purpose. Do not 
throw away God's gifts and rush back to Egypt 
for food because God's manna becomes a crawling 
abomination in unholy hands. Nothing is more 
common than to hear this strange argument ad- 
vanced. Perhaps it is not too much to say that 
one half of religious controversy may be summed 
up under the brief formula, " The manna stinks, 
therefore let us run back to Egypt." 

But to resume. All mankind require to be 
reached by means which all mankind can under- 

II 



1 62 THOUGHTS 

stand. God has always employed such means. 
God from the beginning has made man exemplify 
to his fellow-man the truths of salvation, and has 
always had His living witnesses moving on earth 
in increasing numbers, until He provided finally 
for the whole earth becoming peopled by an orga- 
nized society which should have power enough to 
do away with all separating influences of race or 
social differences in carrying on its work. This 
society God furnished with all means needed for 
its enduring continuous life, and also gave it ex- 
amples of progressive working which could be 
adapted to all characters, a code of laws to direct 
its polity, yet which should not interfere with 
human governments, and the fullest proof of its 
all coming from Him, and being His will. Thus 
furnished with all things necessary this brother- 
hood proceeds to its work. The willing receptive 
spirit is to be moved, enlightened, strengthened, 
tested. No force is to be used. But all agencies 
that can touch the heart are employed from per- 
fect fear up to perfect love through the wide range 
of the great heart-diapason. The Scriptures con- 
tain this instrumental power. Now we speak of 



ON LIFE-SCIENCE. 163 

the writings of men who have long since died as 
living and immortal, and in a sense truly ; for the 
wondrous power of kindling the hearts of living 
men still resides in the writings of the dead ; but 
if this is true of dead men and their writings, how 
much more of the word of the Living God ? There 
it is absolute truth ; the word is a living word, 
and every line burns with fire divine ; and mar- 
vellous speaking shapes of men who lived on earth, 
as we live, are passed before the eye, and into 
the heart of those who can find room for them. 
Light flashes, and men see : and God's living mes- 
sengers, wherever His word has rule, however 
slightly, pass to and fro applying the heavenly 
torch, now better now worse, according as it has 
glowed in their own lives or not. Life in the 
heart answers to life in the divine word, till there 
is a great cloud of witnesses of all nations and 
all times " encompassing us about." Then slowly, 
and by degrees, the great central figure of all the 
ages, in its full reality, is unveiled to the seeing 
heart, the Lamb slain before the foundation of 
the world ; and spirit-power passes into common 
life and daily tasks, till an abiding perpetual pre- 

11 — 2 



1 64 THOUGHTS 

sence absorbing all generations from the beginning 
to the end is visible, and the kingdom of heaven 
on earth in men with all its perfect organized 
government becomes a a great reality, wanting no 
fresh attestation, for God has once for all esta- 
blished his channels of grace in a living society 
which he animates evermore. 

The practical conclusion from these consi- 
derations is clear. The weapon God intended 
man to wield for the good of his fellow-man is 
a living life. This is the only writing the vast 
majority can understand at all. Unselfishness 
and humility, the only virtues never parodied by 
the heathen, traced in characters of daily work 
can be read by the meanest, the most ignorant, 
the most vile. Theoretically these shine brightest, 
and are most enduring, where the doctrine is 
most true, and the teaching best. Practically, 
God the Spirit King dwells not in temples made 
with hands, is bound by no cords, is confined 
by no walls of fortress sheepfolds, built even by 
Himself, however necessary for the sheep, but 
passes from heart to heart purifying and refining 
as far as each heart can bear it. The pure heart 



ON LIFE-SCIENCE. 1 65 

always has the tendency to return to the most 
perfect channels of God's grace, to the truest 
and most spiritual teaching ; the most perfect 
channels of God's grace, and the truest and most 
spiritual teaching, have always the tendency to 
produce the purest heart. But the evil inherent 
in man perpetually disturbs the balance, to man's 
eyes hopelessly, and beyond possibility of judg- 
ment. Subjectively, every man is bound, with 
an earnestness proportioned to the solitary great- 
ness of the object, to search as a pupil the claims 
of the best teaching in his opinion near him, 
which professes to be divine, and to live by that, 
and go forward. In this world of tangled threads, 
where true divine means of life, heavenly manna, 
can be disjoined from true life, and where true 
life can be disjoined in some degree from true 
means of life, it suffices as a practical rule that 
the earnest heart should work out its known best 
honestly. It ought to suffice as a practical rule, 
that, until all work of building up on unoccupied 
heart-ground is finished, no work of pulling down 
or hindering earnest effort should be begun. The 
walls of falsehood, if left alone in the midst of 



J 66 THOUGHTS 



living work, fall by themselves. No proselytizing 
should ever be attempted against other teachers, 
lest that curse of Christ come upon us, "Woe 
unto you, Scribes and Pharisees, hypocrites, for 
ye compass sea and land to make one proselyte, 
and when he is made ye make him twofold more 
the child of hell than yourselves." A curse of 
wide significance, strong against all who are more 
busied in party antagonisms than in building up 
truth ; strong against all who under religious 
names strive to gain adherents, rather than to 
win mankind to love. Strong against all who 
teach their followers how to convict others, in- 
stead of how to live themselves. There is a great 
example in Holy Scripture of earnest and suc- 
cessful work' under circumstances as repulsive to 
zeal and love of truth as it is possible to conceive ; 
that is, if zeal and love of truth require us to attack 
what is base, and false, and powerful. The ex- 
ample is that of St. Paul working as a missionary 
at Ephesus. St. Paul lived for two years in that 
metropolis of splendid iniquity; in the great city 
where the most beautiful, the most gorgeous 
idolatry of the ancient world dwelt in its mar- 






ON LIFE-SCIENCE. 167 

vellous home; in the great city where the magic 
power, the real magic power of eastern devil- 
worship was enthroned in wealth and glory; in 
the great city where sensuality and lust, which 
now hides in dens of our worst and most neg- 
lected city haunts, queened it in palaces and 
ruled in honour. Here the Apostle lived and 
taught for two years daily; daily seeing sights 
which combined the bestial passions of a savage 
tribe with the magnificent pageantry of intellectual 
supremacy. No one doubts that he was brave, 
brave as the best soldier who ever led a forlorn 
hope; no one doubts his energy, his intellect. 
This man of heroic mould, this fire of dauntless 
courage, this great intellectual champion of truth, 
taught in this splendid devil-home for two years, 
and at the end of that time the chief magistrate 
of that city could still the furious crowd by 
saying, that these men, meaning St. Paul and his 
companions, had said no word against their temple 
and their goddess. Most assuredly this was true ; 
the true missionary work of the great Apostle 
had been positive, building up Christ, speaking 
of all things holy, and pure, and lovely, so that 



1 68 THOUGHTS 



men might love and follow truth ; he wasted no 
words against the vileness, he wasted no strength 
in attack, sure that the walls of falsehood would 
fall like those of Jericho, as soon as the love of 
Christ had filled the heart. This is a holy teacher's 
work, building up. A holy searcher's work is 
the same as regards others; as regards self it is 
an earnest testing whether the message purporting 
to be divine is true or not; testing it chiefly by 
its fruits, for the majority are unable to do more, 
and clinging devotedly to the best representation 
of holy work within reach. For a religious 
name must never be allowed to excuse bitterness 
or dishonesty. Practices which in worldly contests 
are mean or unfair, when done under religious 
names are fruits which tell the tree they come 
from really, all the worse fruits because of the reli- 
gious name. There are in modern times, as of old, 
men who for their own advantage, however dis- 
guised or however mixed the motive, seek to cast 
out devils in the name of Christ, and lead active, 
zealous lives, and speak high words of holiness 
and truth ; and the result unhappily is that the 
devil has grown wiser, and instead of falling on 






ON LIFE-SCIENCE. 1 69 

them with the cry, "Jesus I know, and Paul I 
know, but who are ye?" rewards them with the 
Pharisees' portion — the praise and support of men. 
So far of individual duties. As regards inter- 
course and communion, these principles would 
lead to the conclusion that the teachers of each 
community should preach and practise with all 
their hearts the great truths of the doctrine they 
believe, preserving clearly and distinctly the main 
distinctive features of their creed ; but, that the 
moment they are in a private capacity, they as 
well as every member of their community should 
be held to be in communion, and be at liberty to 
take part, if they pleased, with any other com- 
munity holding the great doctrinal truths con- 
tained in the Apostles' Creed, however they might 
differ as to the ways and means by which God 
is pleased to work out these truths on earth. 
Where the practice of a society was narrow and 
unlovely, such communion would as a fact become 
in that instance impossible to all who did not 
exactly agree with the doctrine. Where the prac- 
tice is catholic and loveable, communion would 
be possible with great differences of opinion and 



70 THOUGHTS 



belief on the ways by which Christ works His 
will. This is a simple law and a practical law 
applicable to every case that can arise, giving 
a broad common standing ground to all who 
desire to love truth and lead true lives; binding 
together every earnest heart, whilst compelling 
no one to give up distinctive belief, or in any 
special case to hold intercourse with those whose 
practice is abhorrent to his feelings. No one can 
think for a moment that the growth of thought and 
march of time is likely to break down the positive 
convictions of different minds on distinctive forms 
of doctrines ; but there is much room for belief 
that the great world-wide war against or for 
evil should lead all those who love Christ to 
leave off attacking each other, and make them 
recognise as friends everyone who is trying to 
build up good. No blow of tongue or hand 
has ever really advanced truth ; God leaves the 
pulling down to the ungodly, "which is a sword 
of His." 



ON LIFE-SCIENCE. 



17 



XII. 



The last chapters have dealt very briefly with 
the scheme of God revealed to man when the 
learning process became the dominant one. It 
is necessary however to return to the parallel 
process of the unlearning, and to say a few words 
on the forms taken by man's rebellious will both 
in old and modern times. The principle which 
underlies every merely human effort, is rebellion 
from love and the worship of power; a develop- 
ment of self in opposition to love and to God's 
revealed will. There never has been a period in 
the history of the world in which God has not 
had His will known amongst mankind. History 
shows this, but it also is involved in the very 
idea of God. It is not possible that God has 
created a world and left that world unprovided 
for. This statement obviously holds good with 
the lower creation. All living creatures below 
man by the laws of their nature are completely 



172 THOUGHTS 



provided with all things necessary for the full 
perfection of their life, and for its continuance. 
That man, the highest creature, should be left 
unprovided, is an absurdity that only requires 
to be stated to be seen. This would not only 
make his Creator not God, but would make his 
Creator treat him worse than the lower animals 
of the same creation. And man has been left 
unprovided, if he has been placed in a world 
totally incapable of satisfying his nature without 
any guidance from God to bring him to a state 
which would do so. And this guidance must of 
necessity be co-extensive with the whole race, 
and able to bring every individual of the race 
to a right state, and not merely a few, or only 
the later generations of the race. The will of God 
then has always been known on earth, and side 
by side with this, in all the early ages, there is 
idol worship. There is something very strange 
at first sight, and very irrational, in idolatry. The 
universality of the practice shows that it was not 
really strange; its adoption by the noblest in- 
tellects the world has ever known proves it in a 
sense not irrational. And if it is neither strange, 



ON LIFE-SCIENCE. 1 73 

nor irrational, it is quite certain that a practice 
so universal will not have died out of the world, 
but will still continue, essentially the same, what- 
ever the outward form of it may be. Reason 
shows us plainly that the reasoning faculties with 
which man is gifted could not by any possibility 
develop the human race, as a race, into a better 
state than that in which they started. Nay more, 
reason and experience prove conclusively that 
the knowledge of good can be dissociated from 
the love of good for its own sake, and that an 
increase of knowledge under such conditions de- 
velops man into something approaching to a devil. 
Reason and revelation show us a system set on 
foot by God to counteract this tendency, to destroy 
the power-kingdom as soon as in any case it cast 
off love, and to test love of good, as good, for its 
own sake. This is God's plan. In order to carry 
this out, He made known His will. But the early 
knowledge of God was limited to the revelation 
of God as Creator and Sovereign of the world. 
The first teaching confines itself to this truth 
and the consequences that flow from it. The sole 
question put before man at the beginning was, 



174 THOUGHTS 



" Will you acknowledge the King revealed, and 
the conditions He imposes, or not?" But these 
Scriptures which reveal this sovereignty of God, 
and His claim on man, also tell us that man had 
already rebelled against his God, and had set up 
a king who promised knowledge in His place. 
The question therefore was a critical one. It 
demanded the unconditional surrender of the rebel 
will, and the unconditional acknowledgment of 
the true Creator and His laws, however unpalat- 
able they might be to human pride. Men either 
had to obey and humbly receive the Creator, or 
find out a new Creator for themselves by an in- 
tellectual choice. This was the alternative. It 
was neither strange nor irrational therefore, given 
that man refused to bow his will, that the know- 
ledge-seeking intellect should busy itself in finding 
a new Creator to suit its own views. 

Idolatry therefore is in principle not a cor- 
ruption but a rebellion from true religion. Fol- 
lowing this clue we can see a priori what course 
it would take. In doctrine it will be antagonistic 
to revealed religion, and set up a new Creator 
in God's place. It will however retain much of 






ON LIFE-SCIENCE. 1 75 

the moral truths at first, especially those that have 
an intellectual grandeur or beauty in them. These 
will become traditional as myths and axioms. 
It will also take more or less of the hero tradi- 
tions, and great historical facts of the human race, 
and interweave them with its system. Idolatry 
therefore is of a twofold character ; first it is a 
rebellion from the main truth of revealed religion, 
the great doctrine of the Creator God. On this 
point it is in direct antagonism, and is not a cor- 
ruption : secondly it is a corruption of the moral 
truths and history of man under the revealed 
religion, and in this part will retain many traces 
of it. This is exactly what we find. Man looked 
about for a new Creator, and took the sun, and 
moon, and stars, and powers of nature, the dead 
forces by which the living God works, and deified 
them. This has been abundantly proved by Pro- 
fessor Max Miiller, Mr Coxe, and others. This 
was the antagonism to God. Every scholar is 
able to judge of the second part, the corruption of 
moral truths and the historical traditions. 

Many of the old myths are exceedingly 
beautiful and striking. They belong to the earliest 



176 THOUGHTS 

literature. At the time they first appear before 
us they form portions of the religion of a simple 
people, and were not understood, but were more 
or less a part of worship. And they were quite 
alien to the splendid literary epochs of later times, 
and were speculated on and explained by the 
philosophers then, just as philosophically as they 
are now. Yet these wondrous embodiments of 
wisdom and morality, for many are such, ought, 
if they were intellect-births belonging to the 
development of national intellect, to have been 
produced when the national intellect was at its 
highest, and not to have been old worshipped 
mysteries at a time when the nations were be- 
ginning their life, and to have died out more and 
more as that life rose and culminated in intel- 
lectual strength. 

The first step in idolatry then was to set up the 
forces of nature as a new Creator whilst retaining 
many moral truths and historical traditions. The 
next step was scarcely less obvious. The powers 
of nature were personified ; men invested them with 
imaginary life; and then, as life without form is 
unintelligible to man as long as he deems himself 



ON LIFE-SCIENCE. 177 

the highest, they were clothed in human form ; and 
so the process was continued ; the farther the gene- 
rations got from the knowledge of the revelation 
they had despised, the baser became the fables 
and the forms which embodied this worship. All 
however retained to the end the central idea of 
sacrifice, sacrifice so foreign to nature which de- 
dicates and does not sacrifice, but which is so 
entirely the heart-core of revelation that even 
the dissentients never shook off that primitive 
relic of God's truth. 

Idolatry therefore was natural, and as a system 
may be defined as an intellectual effort to reason 
out a God Creator after the rejection of the true 
God through unwillingness to submit either the 
intellect or will to Him. It is the application of 
intellect to religion, not as a pupil to examine 
its claims, but as a master to fashion them. 
Following this track we see clearly the perpetual 
though unsuspected reign of idolatry. As soon 
as Christ in the fulness of time appeared as a 
Redeemer, bringing the revelation of Redemption 
and Atonement, the personal idea of the Creator 
became merged in the revelation of Atonement 

12 



lyS THOUGHTS 

and Redemption, which do not of necessity in- 
volve the idea of a divine person at first sight, 
and which have a human intellectual side in the 
vast range of their practical application to human 
life. The ground therefore has shifted ; the new 
claim of God is that man shall acknowledge his 
utterly lost sinful condition, his fallen nature im- 
perfectible in itself, broken off from the life foun- 
tain of God, and shall acknowledge first the In- 
carnate Son of God, Jesus Christ, Man and God, 
as the Giver back of life, and next the means 
by which He gives back life. 

Accordingly since this revelation the old per- 
sonal idolatry which hewed out a new Creator 
for itself has nearly disappeared, and the rebel- 
intellect has applied itself diligently to hew out 
for itself either a new Saviour or new conditions 
of salvation, and idolatry has dropped the outer 
shape as immaterial, and taken the purely in- 
tellectual garb of impugning the revealed con- 
ditions or asserting conditions of its own. And 
as in old time, God's main tools, the sun, and 
moon, and natural powers were the readiest objects 
of worship, so in modern times God's main tools, 



ON LIFE-SCIENCE. 179 

scriptures, sacraments, ministrations, &c, have 
furnished the great objects of idolatry. But, as 
time wears on, as of old men descended to wood, 
and stone, and animals, so now we are descending 
to forces, and the perfectibility of man, and self- 
development from apes, and philosophy, for our 
Gods. But the root is the same. Nay, it may 
happen that the true Redeemer may be worshipped 
under an intellectual idol shape, as in the wilderness 
the golden calf, " These be thy gods, O Israel, which 
brought thee out of the land of Egypt ;" no fresh 
god, but only a human representation carved out 
of Scripture by human intellect. Such a book 
as " Ecce Homo " is open to this charge. It 
claims to be the work of a man 1 "who will re- 
consider the whole subject from the beginning, 
and accept those conclusions, not which church 
doctors or even apostles have sealed with their 
authority, but which the facts themselves critically 
weighed appear to warrant." A pleasantly un- 
critical statement with its verbal fallacies ; but 
that matters little. Grant it to be intellectually 

1 Preface to first Edition. 

12 — 2 



180 THOUGHTS 

perfect, instead of itself its own best overthrow, 
the claim the writer makes for himself he must 
concede to others. Any intellect shape hewn 
out of Scripture by the individual man as a judge 
set over even Apostles, instead of a pupil to ex- 
amine the great Messengers and their Message, 
is theoretically equally valuable, though the result 
be in the one case the great statue of Christ 
which the writer of "Ecce Homo" has raised 
on an earthen pedestal of his own instead of the 
Scripture rock, or in the other, the crocodile 
which Renan would have us fall down to. The 
process is wrong altogether whatever the immediate 
result may be. No such intellect claim is allowed. 
The feelings, love of good and hatred of evil, 
are appealed to by God. A message is sent and 
man is required humbly to search whether these 
things be so or not, and to receive or reject the 
offer; not to rob the messenger of his goods, 
carry them off into the desert, sort them, pick 
and choose, fling away on his own authority 
what he dislikes, and on his own authority take 
the remainder and keep it without leave. But 
this kind of idolatry will never cease ; in prin- 



ON LIFE-SCIENCE. 



181 



ciple it is the same as the old, only man in old 
times had to find a new Creator, in these last 
days a new Redemption or Redeemer. The root 
of all idolatry is revolt. The revolted intellect 
refuses as a pupil to test humbly the commands 
and conditions of God, and proceeds to set up a 
new God of its own. In the beginning, as we 
have seen, of necessity a substitute for the Creator 
had to be found, this is a personal idea, and 
the first idols accordingly were of this personal 
character. Afterwards a substitute for redemption 
had to be found ; this is not necessarily, or pri- 
marily even, a personal idea, but can take the shape 
of a mental problem ; hence arose all the heresies 
and schisms of the first Christian centuries, begin- 
ning, however, as was natural with the confusion 
and mixture of the two ideas in Gnosticism, which 
was a series of intellectual dreams of a new 
creation and new redemption combined. And 
throughout all generations these idolatries, whether 
ancient or modern, pick and choose, and rob re- 
velation of its moral and spiritual truths, as far 
as they serve their purpose ; and, whilst scorning 
or politely putting aside God who gave the know- 



1 82 THOUGHTS 

ledge, calmly filch the knowledge given, call it 
their own, say they discovered what they have 
only corrupted, and seek to maintain their re- 
bellion on the stores they have taken from the 
King. Idolatry is, from first to last, an intellect- 
revolt against the supremacy of God. 



ON LIFE-SCIENCE. 



183 



XIII. 



There was a gentleman in old time, we are told, 
of a philosophic turn of mind, who after consider- 
ation decided that he was very strong, and that 
so much good strength ought not to be wasted. 
He saw also, the more he pondered on the matter, 
that as people in general were much less strong 
than himself, it was the duty of a philosopher to 
turn this superiority of strength to advantage. On 
examining the world with a closer scrutiny he 
observed that mankind were scandalously unequal 
in bodily proportions, and on the whole, foolishly 
contented, or sunk in stupid despair before this 
incongruous state of affairs. The result will have 
been anticipated. Being a philosopher, and strong, 
he determined to remedy the evil. No living 
being within his ken was his master, so it was 
an obvious conclusion that he was master of the 
world. He took thought ; he contrived a bed, 
exactly his own measurement, he caught his fool- 



I #4 THOUGHTS 

ish neighbours, he made them all of one length. 
The process was simple, the short he stretched, 
the tall he cut off, and he succeeded admirably 
excepting in one point, his neighbours generally 
died ; for he had disregarded the conditions of 
life. These conditions were not subject to mea- 
surements. What had he to do with them ? This 
was rather a defect ; but there were plenty of 
people to experiment on, so he continued his 
experiments, and doubtless, had he lived long 
enough, would have succeeded to his satisfaction 
in producing a race naturally stretchable or cut- 
offable ; for he could point to examples where 
he had not wholly failed. Now on the assump- 
tion that strength is a true title-deed of supremacy, 
and the fact of no visible living superior a just 
claim of confidence, I contend that there was 
nothing in the least irrational in these proceedings 
of Procrustes ; the more so, as they brought him 
much wealth, and not a little submission. The 
reasoning was rude, but considering the state of 
science, not more rude than the claims of know- 
ledge, advanced now by men who cannot make 
a fly in a creation they dispose of so summarily. 



ON LIFE-SCIENCE. 1 85 

The reasoning was narrow, but considering the 
state of knowledge, not more narrow than that 
of men who talk of the universe as if it had all 
been cut out with a pair of scissors, and they 
Procrustes-like held the handles of them, now 
stretching, now lopping off myriads of years, facts, 
and life-phenomena, just as it suits their own pat- 
tern ; fitting all things to their intellect-bed, quite 
regardless whether intellect has anything in com- 
mon with life, and is a measure of it or not. So the 
natural development towards power-idolatry goes 
on, and life-science is despised. But on what 
ground do we now hold alchemy and astrology 
to be quackery and nursery-babble that does not 
equally apply to all scientific research when it 
leaves its facts and launches into the regions of 
space, makes endless demands on the faith or 
credulity of man, frames its own conditions for its 
own theories, talks of " tendencies" prophecies, and 
shuts its eyes to the first principles of sound in- 
vestigation, and very often of common logic and 
common word-knowledge also in proclaiming its 
dreams. 

But let us leave these prophets, these disciples 



1 86 THOUGHTS 



of Procrustes, and again return to the facts of 
human life, and their clear conclusions. The first 
of which is, that intellect cannot be the great 
power in a world where there is nothing suited 
to the perfecting of intellect, or indeed intellect 
enough to be perfected. It would be a cruel and 
irrational world if it was. As cruel and irrational 
a state of things as if we imagined a rock in the 
midst of the Atlantic crowded with migratory 
birds, whose nature made them dependent on mi- 
gration for happiness, though only one in a thou- 
sand of them ever had wings for flight, and all 
the rest lived wretchedly on what they could pick 
up in their barren home, longing to pass to the 
lands which nature made them ceaselessly long 
for, but tied down for ever to the rock which 
nature had condemned them never to leave. How 
much worse off man would be than this if the 
power-worshippers are to be believed ; as much 
worse, as his hopes and longings are greater, and 
his means of accomplishing them less. But this 
cross-purpose is impossible in a world created by 
God. There must then of necessity be a scheme 
of God for bringing all men at all times to the 



ON LIFE-SCIENCE. 1 87 

true end of their existence, a scheme properly 
attested by Him. Finally this scheme involves 
of necessity a society acting under God, with laws 
from Him, and power to act in His name ; a 
society which illustrates God's truth by their lives 
and actions, and which is commissioned to make 
God's truth known. These two postulates are a 
necessity. For as soon as the idea of an intellect- 
sovereignty is rejected on account of its reaching 
so few, it becomes evident that no book, no process 
demanding learning can avail by itself. The lives 
of men are the only book the ignorant can read 
without schooling and without requiring time for 
study. This involves the living society, showing 
forth truth by its life : and the second point, that 
the society shall busy itself in making known 
truth to those who can learn, is only a subdivision 
of this first great fact. This was in effect the 
answer of Christ to St John the Baptist, " Go, show 
those things which ye do hear and see, the blind 
receive their sight, the lame walk, the lepers are 
cleansed, and the deaf hear, the dead are raised 
up, and the poor have the gospel preached to 
them." All men who make it their object in life 



1 88 THOUGHTS 



to benefit their fellow-creatures are brothers, fel- 
low-subjects in the great kingdom of feeling and 
love, and as such are so strongly contrasted in 
principle, and very often in practice, with all the 
idolaters of power-worship as to form an utterly 
distinct body from them. 

But, distinct as this society is, its great law, 
the law given it by its Lord, binds it to have 
no distinctive marks of its best workings. Its 
true life is to be self-denial and self-sacrifice ; and 
not a sign of this is to be seen excepting in re- 
sults ; all the processes are to be hidden from 
curious eyes. The command is, "When thou 
fastest anoint thine head, and wash thy face, that 
thou appear not unto men to fast." All the out- 
ward appearances are to be cheerful and festive, 
there is to be no sourness of withdrawal, either 
in heart, or face, or dress. True self-sacrifice 
sacrifices also the desire for sympathy with its 
self-sacrifice, and is as if it feasted whilst it fasts. 
Just as a man at a great dinner-party would 
clearly be practising far greater self-restraint by 
complete self-mastery in the midst of delicacies, 
by cheerful pleasant rejection both of the pomp 



ON LIFE-SCIENCE. 1 89 

of food, and the pomp of riches and rank, without 
seeming to reject them, meeting all without being 
tempted by any, because he rates them all at 
their proper value, than the same man if he secured 
himself from that kind of temptation by getting 
out of the reach of his fellow-creatures. In his 
cheery power meanwhile he would make the ser- 
vice of God lovely, though none but those who 
were following the same track would detect the 
process. Hence the doctrine of a well-know T n 
philosopher "that he never saw a Christian" is 
an obvious truth. What conceivable reason is 
there why he should ? How should he see beneath 
the ordinary dinner-party life those amongst the 
guests who "fast"? Who would reveal his feelings 
on such points to an embodiment of cause and 
effect ? To say nothing of the command not to 
do so, which leaves all processes of self-denial 
to be searched out, if known at all, by those only 
who are doing the same. So many fast, many 
give up all the world counts valuable and seem 
to common eyes to do nothing of the kind. Those 
who when young, in making their choice in life, 
bring their trained and hitherto victorious powers 



1 90 THOUGHTS 

into God's service in humble parishes, and leave 
deliberately all hope of wealth and all hope of 
renown, which whether they come or not are the 
prizes before the eyes of youth, these men fast 
indeed throughout their lives, even if, as is some- 
times the case, the wealth and honour they have 
rejected comes to them unbidden, and blinds still 
more the eyes of men to those who fast. They 
fast who risk their all in some good cause, for 
the sake of the good cause, and face shame, and 
disappointment, and ruin, and contempt, even 
though to them also success brings power, and 
men in their blindness call them lucky. 

In all ranks, midst rich or poor, men or women, 
they fast who quietly leaven the world with un- 
selfish goodness, leaven it by contact, hidden, 
unobserved, with glad countenances doing works 
of faith. And many might say with perfect truth 
" they never saw a Christian." For thus the 
world moves, silently and swiftly on its great 
spiritual axis, with progress so unobserved, that 
it has rolled away from the very atmosphere of 
bitterness and accursed lusts before it has dis- 
covered the difference ; and got so far, that the 



ON LIFE-SCIENCE. 191 

change from heathen common social life to Chris- 
tian common social life is in a sense so complete 
that it cannot be recognized. Whilst Christian 
thought and language will not permit the few 
who see what has taken place, to speak even of 
the imperfect vision of horrible lusts they find 
recorded, and as far as they can speak they seem 
to those who hear as men that dream, so utterly 
has former darkness passed. Thus philosophers 
can deny that there is any change at all. And 
now the ground of contest is changed, and the 
idolatry of intellect-worship and its robberies from 
revelation have to be exposed rather than the 
idolatry of sensuality as in earlier times ; and the 
beneficent, humble kingdom of feeling and love 
to be proclaimed as the one true progress. This 
great union under Christ is becoming daily more 
and more obvious, so that the broad line between 
heathenism with its sensuality, at the first, and 
Christianity was scarcely more definite than the 
line is growing day by day between power-worship, 
with its assumption, and Christianity. Though it 
is not always easy to trace the principle at stake 
in its new dress. The forms are different, and the 



I9 2 THOUGHTS 

delusions vary as the earth grows old, but it matters 
little what the dream may be that blinds us to the 
world as it is, and the conditions of life and truth. 
Imagination always fills the world with phantoms. 
Visions of sunny climates, festal throngs, temples 
and hero-forms people the old forgotten years ; 
grey altars of gods hymned in many a thrilling 
poem, fair maidens dancing in summer evenings, 
and glad songs, seem to be in the gloom behind, 
as we look back ; and all the glory of unfulfilled 
hopes circles with a diadem of light the misty 
form of ages that have passed. All that yearning 
spirits of old have fashioned in the mightiest 
hours of their uprising, all that the unsatisfied 
longings of weary hearts now make them willing 
to find in bygone times, the burden of hope and 
fear and love and sorrow borne by the fleeting 
hours, all join to give a strange interest to the 
early dwellers in earth's great kingdoms, and to 
hide the agony of the slave, the despair of his 
proud master. But it is the brightness of a lie, 
if it is mistaken for happy life. This was the 
old dream. But what better, higher message for 
mankind is there to be found in the brain-cobwebs, 



ON LIFE-SCIENCE. 



193 



the countless gossamers that glitter in our sun ? 
The form of the dream is changed, imaginations 
innumerable, knowledge-births and knowledge- 
guesses, of what has been millions of ages back, 
and what is yet to be, have taken the place of 
drinking songs and warlike chants. The old 
dream was born of false views of animal life in 
man, the new dream is born of false views of 
intellect-life ; both have a basis which might be 
good ; but if both equally blind the heart to the 
great life-kingdom and its science, to the facts 
which concern every living being now and for 
ever, both are hostile to truth, so far as they 
despise these facts ; the subtler the dream, the 
more hostile is it of the two. What are the facts 
of the material earth compared with the facts 
of redeeming power ? Every day, for those who 
choose to study facts, the blind do open their 
eyes to true light, the lame do learn to walk 
on errands of love, the lepers do have the ghastly 
blotches of sin removed, the deaf do open their 
ears to messages divine, even the dead in heart 
have their hardness or despair taken away, and 
rise up to fresh and happy life ; above all, the 

13 



1 94 THOUGHTS 

poor, the wretched, the weak, the old, have good 
tidings and great joy. These are no less true 
facts in our day than they were when Christ 
called them as His witnesses of old. The earth 
has many facts like these, quiet, silent, yet elo- 
quent facts to those who have the will to search 
them out. Life-science gathers them up, appeals 
to them, challenges the power-worshippers with 
them, calls on intellect to look at these universal 
facts, since she boasts of her fact-kingdom ; and 
not to set dead matter above life, since she boasts 
of her intelligence; to learn her own place in 
creation as a servant, since she boasts of her 
wisdom ; and to believe that an Allwise Creator 
cannot have left His noblest beings without help 
in a world not fitted to them, or allowed lies, 
or a mixture of lies, to be their life-food and 
source of growth towards perfection, since she 
names the name of Truth. Life-science proclaims 
that power-worship, however disguised, is the 
natural development of fallen man carrying him 
farther and farther in revolt from life, and love, 
and true advancement. Life-science proclaims 
that all her own works are works of life, works 



ON LIFE-SCIENCE. 1 95 

of building up, of construction, of helping, of 
healing, and rejects from her kingdom all who 
make attack and work against others the law of 
their actions. And as in the first days of Chris- 
tian life the gulf between heathen sensuality 
and the acknowledgment of Christ was so wide 
and deep that nothing else could compare with 
it, so now once more after centuries of bitter 
experience and rival claims, there seems to be 
a growing conviction that there is a union, a 
brotherhood, possible for all who strive to lead 
holy peaceful lives for Christ's sake, and who will 
quietly do their own work of good and let others 
do theirs. It is impossible to think that the 
various differences of doctrine and belief which 
the various tempers of mankind, and human falli- 
bility, have brought about, will ever cease ; most 
certainly they will not cease by being attacked ; 
let us then boldly assert that it is good and right 
for every man earnestly to uphold his own dis- 
tinctive creed both for himself and for those whom 
he teaches. But a creed is positive, what a man 
does believe, not what he does not. To be de- 
claiming against, instead of speaking for, is a sin. 



196 THOUGHTS 

Men do not learn to love by being abused. It 
would be well to remember also, that abuse is 
equally fatal to the wielder of it and to its object. 
Minds are not conquered by force of any kind, 
or the user of force made happy by its use. The 
kingdom of love rejects utterly and absolutely 
all war of word or deed in its own cause. This 
principle is definite and strong. A time has come 
when a practical belief in Christ as the Life-King, 
testified by the doctrinal bond of the Apostles' 
Creed, and the practical bond of a pure and 
peaceful life, should unite, in a voluntary and 
permissive communion, all true workers, however 
varied their ideas may be as to the manner in 
which Christ works His will on earth. Attack 
is not work at all, it is the pulling down or 
preventing work. Let men leave work alone and 
not attack it, for they may be sure that in a 
kingdom of love all peaceful loving work has at 
least a far-off grasp on the golden chain, and a 
perpetual tendency to be drawn onwards by links 
of love towards the truest purest form, the most 
perfect agency by which the God of Love and 
Truth reveals Himself to man ; and may be 



ON LIFE-SCIENCE. 197 

certain also that untrue false work will soon fall 
of itself if truer work is near. True doctrine 
and true work are in the highest lives united ; 
and through all gradations they have a growing 
tendency, however for a time separated, to be- 
come united the more genuine the efforts that 
are made, and they will be united hereafter. Every 
man in earnest to build up any truth can sym- 
pathize with, even though he may require to 
keep aloof from, anyone who is clearly an earnest 
builder too. But earnestness in attack breeds 
hate. Hate called by a religious name in a re- 
ligious cause is sacrilege as well as hate. Hate 
and sacrilege profane the realm and shrine of 
feeling and its King. The curse of Christ rests 
on those who proselytise in this spirit. If a choice 
must be made : for me, I had rather stand out- 
side the garden of the Lord, where, perchance, 
some sun and shade might reach me from its 
glades, some sweet breezes scatter blessings from 
its flowers, some trickling streamlets bring fresh 
life to other lands from its sacred soil, nay, who 
knows, some seeds, wind -wafted, strike their roots, 
and grow, and blossom in the wilderness ; rather 



I9 8 THOUGHTS ON LIFE-SCIENCE. 

this, than be inside, wielding power, pulling up 
the plants, pulling up the tares and wheat to- 
gether, against my Lord's express commands, 
flinging them out to live or die, when bidden 
not to do so. For me ; I had rather stand with 
praying hands and humble heart at the door of 
the great sanctuary than join inside the ranks of 
those who shoot out their arrows, even bitter 
words, and brawl, and rail, before the altar of 
the King of Love, and grasp at power in the 
very shrine of the King of self-sacrifice. 

Reason, methinks, may possibly be brought 
to receive any specious fable for a time, but not 
that lies are a message from the King of Truth, 
not that lies nourish all the generations of His 
truest and His best, not that hate is an instrument 
of the King of Love, not that hate is a prop 
of Christ's Church. This is indeed to shut the 
eyes hard. This is indeed rebellion whatever 
name it may take. Love shown in life, and belief 
in the Creed, ought to bind together in permis- 
sive communion every loyal subject of Christ. 



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